Title: The complete works of John Gower, volume 3
Subtitle: The English works
Author: John Gower
Editor: G. C. Macaulay
Release Date: August 18, 2023 [eBook #71433]
Language:
Credits: Ted Garvin, Stephen Rowland, Krista Zaleski and the Online Distributed Proofreading Team at https://www.pgdp.net
Transcriber’s Notes
Obvious typographical errors in punctuation have been silently corrected.
Corrections noted in “CORRIGENDA ET ADDENDA” before page 1 have been corrected in place.
Page 548 - corrected “inital” to “initial”
Footnote 847 (original page 208) - Corrected 2513 to 1513G. C. MACAULAY
* * *
THE ENGLISH WORKS
HENRY FROWDE, M.A.
PUBLISHER TO THE UNIVERSITY OF OXFORD
LONDON, EDINBURGH, AND NEW YORK
THE COMPLETE WORKS
OF
JOHN GOWER
EDITED FROM THE MANUSCRIPTS
WITH INTRODUCTIONS, NOTES, AND GLOSSARIES
BY
G. C. MACAULAY, M.A.
FORMERLY FELLOW OF TRINITY COLLEGE, CAMBRIDGE
* * *
THE ENGLISH WORKS
(Confessio Amantis, Lib. V. 1971—Lib. VIII; and In Praise of Peace)
O gentile Engleterre, a toi j’escrits.
Oxford
AT THE CLARENDON PRESS
1901
Oxford
PRINTED AT THE CLARENDON PRESS
BY HORACE HART, M.A.
PRINTER TO THE UNIVERSITY
Confessio Amantis:— | PAGE |
Liber V (l. 1971) | 1 |
Liber VI | 167 |
Liber VII | 233 |
Liber VIII | 386 |
In Praise of Peace | 481 |
Notes | 495 |
Glossary and Index of Proper Names | 555 |
Index to the Notes | 651 |
[Pg 1]
(Liber Quintus).
[Pg 123]
[Pg 140]
[Pg 145]
Explicit Liber Quintus.
H₁ ... B₂ (driuen in a while L)
(to þe briddes R)
(wiþ om. all except E)
[Pg 167]
Explicit Liber Sextus.
[Pg 233]
Explicit Liber Septimus.
[Pg 386]
1882Epistola super huius opusculi sui complementum Iohanni Gower a quodam philosopho transmissa.
1883Quia1884 vnusquisque, prout a deo accepit, aliis impartiri tenetur, Iohannes Gower super hiis que deus sibi sensualiter1885 donauit villicacionis sue racionem, dum tempus instat,1886 secundum aliquid alleuiare cupiens,1887inter labores et ocia ad aliorum noticiam tres libros doctrine causa forma subsequenti propterea composuit.
[Pg 480]
Primus liber Gallico sermone editus in decem diuiditur partes, et tractans de viciis et virtutibus,1888 necnon et de variis huius seculi gradibus,1889viam qua peccator transgressus ad sui creatoris agnicionem redire debet, recto tramite docere conatur. Titulusque1890 libelli istius Speculum Meditantis1891 nuncupatus est.
1892Secundus enim liber sermone latino metrice compositus tractat de variis infortuniis tempore Regis Ricardi Secundi in Anglia contingentibus. Vnde non solum regni proceres et communes tormenta passi sunt, set et ipse crudelissimus rex suis ex demeritis ab alto corruens in foueam quam fecit finaliter proiectus est. Nomenque voluminis huius Vox Clamantis intitulatur.
1893Tercius iste liber qui ob reuerenciam strenuissimi domini sui domini Henrici de Lancastria, tunc Derbeie Comitis, Anglico sermone conficitur, secundum Danielis propheciam super huius mundi regnorum mutacione a tempore regis Nabugodonosor vsque1894 nunc tempora distinguit.1895 Tractat eciam secundum Aristotilem1896 super hiis quibus rex Alexander tam in sui regimen1897 quam aliter1898eius disciplina edoctus fuit. Principalis tamen huius operis1899 materia1900 super amorem et infatuatas amantum passiones fundamentum habet. Nomenque sibi appropriatum Confessio Amantis specialiter1901 sortitus est.
Secundus liber versibus exametri et pentametri sermone latino componitur, tractat de variis infortuniis tempore regis Ricardi secundi in Anglia multipliciter contingentibus, vbi pro statu regni compositor deuocius exorat. Nomenque voluminis huius, quod in septem diuiditur partes, Vox clamantis intitulatur BTΛ
[Pg 481]
IN PRAISE OF PEACE1903
Explicit carmen de pacis commendacione, quod ad laudem et memoriam serenissimi principis domini Regis Henrici quarti suus1979 humilis orator Iohannes Gower composuit.1980 Et nunc sequitur epistola in qua idem Ioannes pro statu et salute dicti domini sui apud altissitmum deuocius exorat.
[Pg 495]
LIB. V. (continued)
1980. F has a stop after ‘Avarice,’ but see note on l. 3966.
1982 ff. The meaning seems to be that they make no distinction of day or night when there is work of this kind to be done.
2004. overhippeth, i. e. leaps over or omits something, so that he has not all that he desires. The word is used in Piers Plowman, xv. 379, of omitting passages in the services of the Church.
2015 ff. Cp. Mirour de l’Omme, 6253 ff.,
2031 ff. The tale of Virgil’s Mirror is from the French prose Roman des Sept Sages, as published by Le Roux de Lincy. It might easily be shown that Gower did not follow either the French metrical version or the Latin Historia Septem Sapientum. The English metrical version published by Weber is from a source similar to that of Gower’s story, but it differs in some points. Gower seems to be responsible for the introduction of Carthage and Hannibal.
2099. slepende a nyht, i. e. while they slept.
2101. Cp. Prol. 182.
2115. he his oghne body, i. e. ‘he himself.’
2150 f. This point is omitted in the English metrical version.
2157 f. The English metrical version is very similar, ‘We schulle the ymage so undersette, That we ne schal hit nothing lette.’
2168. That is, the timber having been set up.
2198 ff. This about Hannibal is introduced here as if taken from a different source, ‘For this I finde,’ &c.
2238f. Cp. Mirour, 10651, ‘Plus que gaigners son augst attent.’
2273 ff. The tale of the Two Coffers is essentially the same story as that which we have in Boccaccio Decam. x. i, and essentially different from that which is told in Vit. Barlaam et Josaphat, cap. vi, as a sequel to the story of the Trump of Death. The story which we have here and in Boccaccio is not at all connected with the idea of choosing[Pg 496] by the outward appearance. The coffers are exactly alike, and the very point of the situation lies in the fact that the choice is a purely fortuitous one. The object was to show that they who complained were persons who had fortune against them, and that this was the cause of their having failed of reward, and not any neglect on the part of the king. I cannot say what the source was for Gower; certainly not Boccaccio, whose story is altogether different in its details.
2391 ff. With this story may be compared that in the Gesta Romanorum, 109, where by a choice between three pasties, one containing money, a decision is come to as to whether it is God’s will that a certain sum shall be restored to its owner, who is a miser.
2476. tall, i. e. comely, elegant.
2481. Cp. Chaucer, Cant. Tales, D 259.
2507. His thonkes, ‘of his own good will’: cp. Chaucer, Cant. Tales, A 1626, &c.
2543 ff. See Hist. Alexandri Magni de Preliis, f 1, ed. Argent. 1489.
2547 ff. Rom. de Troie, 23283 ff.
2563. Cp. ii. 2025.
2587. ‘If men shall estimate her value.’ The reading of the text is also that of S.
2643 ff. This story is to be found in the Roman des Sept Sages. Gower follows the same French prose version as before, 2031 ff.
2677. it stod. In this kind of expression the verb is usually subjunctive, as Prol. 481, i. 991, iv. 182, &c.
2752. a weie. This is also the reading of S.
2815 f. A rather more violent displacement than usual of the conjunction, ‘And fled away with all the haste,’ &c. Cp. l. 3947.
2835. hele seems here to mean ‘profit,’ in a worldly sense.
2872. According to the New Engl. Dict. this is the same as the Dutch ‘heepe,’ ‘heep,’ meaning a pruning-hook. ‘As there is no cognate word in O. E., its appearance in Gower, and this apparently in a proverbial phrase, is not easy to account for.’ In any case the phrase here seems equivalent to ‘by hook or by crook.’
2937. F has punctuation after ‘dai,’ but this is clearly a case of the inverted order of the conjunction: cp. note on Prol. 155, and below on l. 3966.
2961 ff. The story is probably taken from Statius, Achill. i. 197 ff., where however it is told at much greater length. For Gower’s acquaintance with the Achilleis, cp. iv. 1968 ff.
3002 ff. Cp. Achill. i. 338 ff.
3004 f. That is, howsoever his behaviour might be watched.
3082. Protheüs. According to Statius, Achill. i. 494 ff., Protesilaus rebuked Calchas for not having discovered Achilles, upon which Calchas revealed the truth. Perhaps the mention of Protesilaus suggested to Gower the idea of Proteus, of whom he had heard as one who could change his form at will, see l. 6672, and perhaps as[Pg 497] having prophesied the birth and greatness of Achilles (Ovid, Metam. xi. 221 ff.).
3119. topseilcole, see note on viii. 1890.
3138 f. Cp. Achill. i. 812 ff.
3247 ff. The first part of the story of Jason and Medea (ll. 3247-3926) is taken from Benoît (Rom. de Troie, 703-2062), and not from Guido, as may be easily shown by comparison of the texts. For example, Guido tells all the conditions of the enterprise, about the fire-breathing bulls, the serpent’s teeth and so on, at the beginning of the story, whereas Benoît more dramatically introduces them into the instructions given to Jason by Medea (Rom. de Troie, 1337-1374, 1691-1748), and in this he is followed by Gower (3505-3540). Guido says nothing about the sleeplessness of the serpent (Rom. de Troie, 1357 f., Conf. Am. v. 3514), nor about repeating the charm ‘contre orient’ (Rom. de Troie, 1700), nor does he mention the thanksgiving which Jason is to offer up to the gods after his victory and before he takes the fleece (Rom. de Troie, 1735 f., Conf. Am. v. 3626 ff.). The sleep of Jason after leaving Medea is omitted by Guido (Rom. de Troie, 1755 ff., Conf. Am. v. 3665 ff.), and also the bath which he took after his adventure (Rom. de Troie, 1999, Conf. Am. v. 3801). There is no need to multiply instances, which will be observed by every careful reader. We have seen on other occasions that Gower prefers Benoît to Guido, and not without excellent reasons. Guido indeed makes this story even more prosaic than usual, and combines it with matter-of-fact discussions about the magic powers of Medea and the virtues of the various stones which she used.
Gower, however, does not follow Benoît in a slavish manner. He omits or alters the details of the story very happily at times, and he adds much of his own. Thus he omits all mention of the evil motives of Peleus (or Pelias), and makes the proposal to seek the golden fleece come from Jason; he passes over the story of the dispute with Laomedon, which was necessary to the Roman de Troie, but not to the story of Jason taken separately; he adds the discourse of Jason with Oëtes on his arrival; he omits the details about Medea’s hair and eyes, her arms and her chin (Rom. de Troie, 1254 ff.), and dwells rather upon the feelings which the two lovers had for one another at first sight (3376 ff.). When they are together at night, it is Medea, according to our author, and not Jason, who suggests that it is time to rise and to speak of what has to be done (3547 ff.); and Gower adds the scene of parting (3634-3659), the description of Jason’s return over the sea and of Medea’s feelings meanwhile upon her tower, and the sending of the maid to inquire how he did. Finally, he much improves the story by making the flight take place at once, instead of prolonging Jason’s stay for a month.
Chaucer, who tells the story in a rather perfunctory manner, follows Guido (Leg. of Good Women, 1396 ff.).
3291. And schop anon, &c. This might be understood of Peleus,[Pg 498] who, according to the original story, gave orders for the building of the ship; but better perhaps of Jason, ‘And schop’ for ‘And he schop,’ cp. l. 4590 and vi. 1636.
3376. herd spoke: cp. 4485, ‘I have herd seid.’
3388. That is, ‘they took heed each of other.’ For the plural verb cp. 3439.
3416. That is, ‘he took St. John as his pledge’ of a good issue, ‘he committed himself to the care of St. John.’ The expression was often used in connexion with setting out on a journey: cp. Chaucer, Compl. of Mars, 9.
3422. Cp. iv. 3273, vi. 2104. The expression in vi. 1621 f., ‘to ful age, That he can reson and langage,’ that is, ‘till he is of full age and knows reason,’ &c., is much of the same kind.
3488. dede him helpe. We must take this second ‘helpe’ as a substantive, otherwise the rhyme would not be good. The rule is that words identical in form can only be combined in rhyme when they have some difference of meaning.
3509. to thyle. The idea was that the golden fleece was guarded in a small island adjacent to the larger ‘isle of Colchos.’ See Rom. de Troie, 1791 ff.,
3533. dethes wounde, ‘deadly wound’: cp. iii. 2657, ‘And smot him with a dethes wounde,’ and also the genitives ‘lyves’ for ‘living’ and ‘worldes’ for ‘worldly,’ i. 1771, iv. 382, &c.
3573. hold, i. e. let him hold: cp. viii. 1128, 1420.
3579 ff. According to Benoît Medea gave him first the magic figure, ‘une figure Fete par art et par conjure’ (cp. 3580), then the ointment and the ring, and after that a writing, the words of which he was to repeat three times when he came to the place. Gower changes the order of things, and combines the writing with the ‘hevenely figure,’ describing it as written over with names which he is to repeat in the manner mentioned.
3632. That thanne he were, &c., that is, she prayed that he would soon be gone.
3654. ‘It shall not be owing to any sloth of mine if I do not,’ &c.
3665 ff.
‘undren hih’ is in the French ‘halte tierce.’
[Pg 499]
3681. recorde, ‘take note of.’
3688. The reading of X here, ‘And forth with all his wey he fongeth,’ is also that of GOAd₂.
3707. scherded: perhaps the word is suggested by Benoît’s expression, ‘Les escherdes hérice’ (Rom. de Troie, 1905).
3711. A literal translation of Rom. de Troie, 1906, ‘Feu et venin gitot ensenble.’ With the lines that follow cp. Rom. de Troie, 1911 ff.
3731 ff. The picturesque elements here are perhaps partly suggested by Rom. de Troie, 1869 ff.
3747. That he ne were, expressing a wish: cp. iv. 3414, ‘Helas, that I nere of this lif,’ equivalent to ‘why ne were I,’ l. 5979.
3781 f. ‘leyhe’ seems to be modified in form for the sake of the rhyme, the usual form in Gower being ‘lawhe.’
3786. naght, in rhyme for ‘noght’: cp. ‘awht,’ ‘auht,’ i. 2770, v. 6073.
3789. So Ovid, Metam. vii. 144 ff.,
but it is also in Benoît, Rom. de Troie, 1991 f.
3793 ff. The sending of the maid, with the pretty touch in l. 3800, is an addition by Gower.
3890. Cp. i. 1516.
3904. this was conseil, ‘this was a secret’: cp. iii. 778, vi. 2326; so Chaucer, Cant. Tales, C 819, ‘Shal it be conseil?’ cp. D 966, E 2431.
3927 ff. Benoît tells no more of Jason’s life after his return to Greece, saying that Dares relates no more, and he does not wish to tell stories that may not be true, ‘N’en velt fere acreire mençonge.’ From this point then Gower follows Ovid, Metam. vii. 159-293, and it must be understood that the illustrative quotations in the notes are from this passage.
3947. ‘And prayed her that by the magic art which she knew,’ &c. For the order of words cp. 2815 f.
3957 f. Ovid makes it full moon, l. 180, but afterwards, l. 188, says ‘Sidera sola micant.’
3962 ff.
The comparison to the adder in l. 3967 is Gower’s own.
3966. F has a stop after ‘specheles,’ there being a natural tendency even in the best copies to treat ‘and’ or ‘for’ as the beginning of a new clause: so (to take examples from the fifth book only) v. 231, 410, 444, 2318, 2937, 5096, in all which places F has apparently wrong punctuation in connexion with this kind of inverted order.
3971 ff.
[Pg 500]
3981. The punctuation is that of F, but perhaps we ought rather to read,
3986. help. For this use of the imperat. sing, (with ‘helpeth’ just above) see Introduction, p. cxviii.
3994.
Gower very naturally understood this to mean that Medea visited Crete, and hence the confusion of geography. He could not be expected to know that Othrys and Olympus were mountains of Thessaly, and hence that the ‘Creteis’ or ‘cretis’ of his manuscript was probably a corruption.
4000 f.
4005. Eridian, i. e. Apidanus.
4006.
4011. the rede See. Perhaps Gower read ‘rubrum mare’ for ‘refluum mare’ in Metam. vii. 258.
4031 ff.
4039. ‘verbenis, silvaque incinxit agresti,’ 242. Gower took ‘silva agrestis’ as the name of a herb and ingeniously translated it into ‘fieldwode.’
4052 f. ‘Umbrarumque rogat rapta cum coniuge regem,’ 249. Our author is able to supply the names correctly.
4064-4114. This picturesque passage is for the most part original.
4127 ff. ‘Nec defuit illic Squamea Cinyphii tenuis membrana chelydri,’ 272. Gower understood this to mean ‘the scales of Cinyphius (or Cimphius) and the skin of Chelidrus.’
4134. ‘novem cornicis saecula passae,’ 274.
4137. Ovid speaks of the entrails of a werwolf, ‘Ambigui prosecta lupi,’ &c.
4156. For omission of relative cp. l. 4205 and note on i. 10.
4175 ff. The story here is only summarized by Ovid, Metam. vii. 394-401. Gower of course knew it from other sources.
4219. ‘intrat Palladias arces,’ Metam. vii. 398. This means Athens, but it is misunderstood by Gower.
4251. Philen, i. e. Nephele. Hyginus tells this story much as it is told here (except that it was the mother of the children who provided the ram), but he gives the name in its Latin form, as ‘Nebula.’ Note the mistake as to this name in the margin, appearing in all MSS. except SΔΛ.
[Pg 501]
4299 ff. Note the confused construction of the sentence: cp. note on i. 98.
4391. The metaphor of hunting is still kept up: the gain which they pursue is started like a hare and driven into the net.
4399. Outward, that is, when he gives things out, cp. ‘withinne’ below.
4452. I were a goddeshalf. This seems to mean, ‘I should be content,’ that is, I should be ready to say ‘In God’s name let it be so.’ For the expression cp. l. 5016, ‘Thanne a goddes half The thridde time assaie I schal.’ In the New Engl. Dict. (‘half’) it is said to be used ‘to add emphasis to a petition, command, or expression of consent or resignation’: cp. Chaucer, Book of the Duchess, 370, 757.
4455. I biede nevere ... Bot, ‘I demand only.’ In this expression ‘biede’ and ‘bidde’ have been confused, as often. Thus we have ‘I bidde nevere a betre taxe,’ i. 1556, ‘That I ne bede nevere awake,’ iv. 2905, in the latter of which ‘bede’ may be either pret. subj. of ‘bidde,’ or pres. ind. equivalent to ‘biede,’ and vi. 1356, ‘He bede nevere fare bet’ where ‘bede’ is apparently pret. subj. of bidde; while in the English Rom. of the Rose, 791, we have ‘Ne bode I nevere thennes go,’ in which ‘bode’ must be pret. subj. of ‘biede.’
4465. lete: see note on i. 3365.
4549 ff. Cp. i. 42 ff.
4557 f. ‘No law may control him either by severity or by mildness.’ For the use of ‘compaignie’ in the sense of ‘friendliness’ cp. i. 1478, and below, l. 7759.
4583 ff. Ovid, Metam. iii. 362 ff., but the circumstances are somewhat modified to suit Gower’s purpose. According to Ovid Echo’s fault was that she talked too much and diverted Juno’s attention, and her punishment was that her speech was confined to a mere repetition of what she heard. Here the crime is rather that she cunningly concealed in her speech what she ought to have told, and the punishment is that she is obliged to tell everything that comes to her ears.
4590. ‘And through such brocage he was untrue,’ &c. For the omission of the pronoun see note on i. 1895.
4623. maken it so queinte, ‘be so cunning’: cp. iv. 2314, where however ‘queinte’ has a different meaning.
4642. hire mouth ascape, i. e. escape being repeated by her mouth.
4661. The aspiration of ‘hem,’ so as to prevent elision, is very unusual: cp. Introduction, p. cxxv.
4668 ff. ‘I shall arrange in their due order those branches of Avarice on which no wealth is well bestowed,’ that is, those which make no return for what is bestowed upon them, viz. Usury and Ingratitude.
4708. of som reprise, i. e. ‘of some cost,’ cp. i. 3414,
that is, it costs nothing.
[Pg 502]
4724. with ydel hand, ‘with empty hand,’ that is, without a lure. This seems to be the original meaning of the adjective: see New Eng. Dict. ‘idle.’
4731. the gold Octovien. The treasures of Octovien (or Octavian) were proverbial: cp. Rom. de Troie, 1684 f.,
and again 28594,
The expression here seems to be in imitation of the French form without preposition, as in the latter of the above quotations.
The French Roman d’Othevien, found in the Bodleian MS. Hatton 100, and reproduced in two English versions, has nothing to do with the treasures of Octovien, for which see William of Malmesbury, Gesta Regum, ii. § 169 f. The treasures were supposed to be buried at Rome or elsewhere, and several persons, especially the Pope Silvester (Gerbert), were said to have seen them, but not to have been permitted to carry them away. They appear also in the Roman des Sept Sages.
4748. eschu of. The adjective is used by Chaucer with ‘to’ (or ‘for to’) and infin., Cant. Tales, E 1812, I 971. We may note the spelling here with reference to Chaucer’s rhyme in the former passage.
4763. ‘It may not by any means be avoided that,’ &c.
4774. as to tho pars, ‘as regards those matters’: ‘pars’ is the French plural form, cp. Mirour, 7386, where apparently ‘pars’ means ‘duties.’
4787. Cp. l. 7716, where the saying has a different application. The proverb is here used of those who are, as we say, penny wise and pound foolish. In the other passage it is applied to the opposite case of gaining the coat for the hood.
4808 ff. This story is founded on the so-called Comedia Babionis, one of those Latin elegiac poems in a quasi-dramatic form which were popular in the fourteenth century. Others of the same class are Geta and Pamphilus. In the original, Viöla is Babio’s step-daughter, with whom he is in love, and who is taken in marriage against his will by Croceus. The serving-man is Fodius, not Spodius, and most of the piece is concerned with an intrigue between him and the wife of Babio. See Wright’s Early Mysteries, p. 65.
4899. comth to londe, ‘appears’: cp. l. 18.
4921. who that it kan, that is, as any one who knows it will witness: cp. l. 4927, ‘For, as any one who observes may know, a beast is,’ &c.
4937 ff. This story, which is of Eastern origin, is told near the end of the Speculum Stultorum (i. e. Burnellus), with which Gower was acquainted, as we know from the Vox Clamantis. The names there are Bernardus and Dryānus, and the animals are three, a serpent, an ape, and a lion. A similar tale is told by Matthew Paris, under the year 1195, as related by King Richard I in order to recommend[Pg 503] liberality in the cause of Christendom. In this the rich man is Vitalis, a Venetian, and the poor man’s name is not given. The animals in the pit are a lion and a serpent. Vitalis thanks his deliverer, and appoints a time for him to come to his palace in Venice and receive the promised reward of half his goods; but when he comes, he is refused with contumely. The magic qualities of the gem which the serpent brings are not mentioned in the story of Vitalis.
5010 f. So in the Speculum Stultorum, ‘Tunc ita Bernardus, Sathanae phantasmate lusum Se reputans, dixit,’ &c.
5022. blessed, i. e. crossed himself. This ceremony plays a considerable part in the story of Vitalis, for by it he is preserved from the wild beasts while in the pit.
5025. Betwen him and his Asse, that is, he and his ass together: cp. l. 5381. The expression is imitated from the French, cp. Roman de Troie, 5837.
5093. There is a stop after ‘Purs,’ no doubt rightly, in F. On the other hand the stop after ‘wif’ in l. 5096 must be wrong.
5123 f. Cp. 4597 ff.
5215. standt. For this spelling cp. ‘bidt,’ iv. 1162.
5231 ff. The outline of this story might have been got from Ovid and from Hyginus, Fab. 40-43, but several points of detail suggest a different source. These are, for example, the idea that the son of Minos went to Athens to study philosophy, the statement of the number of persons sent as a tribute to Minos, the incident of the ball of pitch given by Ariadne to Theseus to be used against the Minotaur, and the name of the island where Ariadne was deserted. In the first and third of these Gower agrees with Chaucer, Legend of Good Women, 1894 ff., but his story is apparently quite independent, so that in regard to, these matters we must assume a common source: cp. L. Bech in Anglia, v. 337 ff.
as telleth the Poete. The authority referred to here must be Ovid (cp. i. 386, ii. 121, v. 6713, 6804, &c.). He slightly mentions the death of Androgeus, Metam. vii. 458, and relates the war of Minos against Megara at some length (Metam. viii. 1 ff), very briefly summarising the remainder of the story. Chaucer follows Ovid more fully here, telling the story of Nisus, to which Gower does not think it necessary to refer.
5248. dighte. This is the form of spelling here in S as well as F: so also in l. 5352.
5264 f. Hyginus says seven persons each year: Chaucer seems to conceive it as one every third year. The usual account is seven youths and seven maidens either every year or once in nine years.
5302. many on. Perhaps we should read ‘manye on’ with S and F, as vii. 2191, ‘manye an other.’
5319. This expression occurs also in ll. 5598 and 7553.
5360. fawht. Elsewhere this verb has preterite ‘foghte,’ as iii. 2651, iv. 2095, but the strong form ‘faught’ is used by Chaucer, e. g. Cant. Tales, B 3519, and this in fact is the originally correct form.
[Pg 504]
5413. Chyo. Ovid says ‘Dia,’ that is Naxos.
5507. His rihte name: cp. Mirour, 409, ‘par son droit noun Je l’oi nommer Temptacioun,’ 4243, ‘Si ot a noun par droit nommant,’ &c. and other similar expressions.
5510. as men telleth: cp. l. 6045, ‘men seith.’
5511. According to the margin Extortion is the mother of Ravine.
5550. femeline, used repeatedly both as adjective and as substantive in the Mirour de l’Omme.
5551 ff. The tale of Tereus is from Ovid, Metam. vi. 424-674, in some parts abbreviated and in others expanded, with good judgement usually in both cases, so that this is one of Gower’s best-told tales. He omits the long account given by Ovid of the way in which Pandion was persuaded to allow Philomela to accompany Tereus (Metam. vi. 447-510), the incidents of the rescue of Philomela from her imprisonment, which no doubt he felt would be unintelligible to his readers (587-600), and many of the more shocking details connected with the death of Itys and the feast upon his flesh. On the other hand he has added the prayer and reflections of Philomene in her prison (ll. 5734-5768), the prayers of the two sisters (5817-5860), the words of Progne to Tereus (5915-5927), and especially the reflections on the nightingale and the swallow at the end of the story (5943-6029). This latter part is quite characteristic of our author, and as usual it is prettily conceived.
Chaucer, who tells the story in the Legend of Good Women, 2228-2393, was weary of it even from the beginning (2257 f.), and omits the conclusion altogether, either as too shocking or as not suiting with his design. So far as he goes, however, he follows Ovid more closely than Gower.
5555. See note on Prol. 460.
5598. So also ll. 5319, 7553.
5623. Ovid’s comparison is to fire catching dry straw and leaves, Metam. vi. 456 f.
5643 ff. Ovid compares her state after the deed was done to that of a lamb hurt by a wolf and still trembling, or a dove which has escaped wounded from a bird of prey (527-530). Here, on the other hand, the idea is of being held fast, so that she cannot move or escape; while Chaucer, using the same similes as Ovid, applies the comparison less appropriately to her fear of the violence yet to come.
5651. Cp. Metam. vi. 531, ‘Mox ubi mens rediit.’
5663 ff.
5670. I suspect the combination ‘tale and ende’ may have arisen from some such phrase as ‘to sette tale on ende’ (or ‘an ende’), meaning to begin a speech: see New Engl. Dict. under ‘ende.’
5676. where is thi fere? that is, ‘where is thy fear of the gods?’[Pg 505] We must not take ‘fere’ in the sense of ‘companion’ or ‘equal,’ because in that case it could not properly rhyme with ‘Ere.’
5690 f.
Gower must be commended for omitting the tasteless lines which follow in Ovid about the severed tongue, and still more the shocking statement, which even Ovid accompanies with ‘vix ausim credere,’ of 561 f.
5709. tyh, preterite of ‘ten,’ from OE. ‘tēon,’ meaning ‘draw,’ and hence ‘come.’
5724. The punctuation follows F, ‘To hire’ meaning ‘in her case,’ cp. l. 4182, vii. 4937. It would suit the sense better perhaps to set the comma after ‘forsake,’ and to take ‘To hire’ with what follows: cp. note on l. 3966, where it is shown that the punctuation of F is often wrong in such cases as this.
5726. hir Sostres mynde, ‘her sister’s memory.’
5730. guile under the gore, that is, deceit concealed, as it were, under a cloak: cp. l. 6680. The expression ‘under gore’ is common enough, meaning the same as ‘under wede,’ and this alliterative form looks like a proverbial expression.
5734-5768. All this is original.
5737. so grete a wo: cp. l. 6452, and see Introduction, p. cx.
5778. ‘nec scit quid tradat in illis,’ Metam. vi. 580.
5793. ‘Non est lacrimis hic, inquit, agendum, Sed ferro,’ Metam. vi. 611.
5802 ff. According to Ovid this was done under cover of a Bacchic festival (587 ff.).
5816-5860. This is all original.
5840. to lytel of me let: see note on l. 1004.
5891 ff. Gower does well in omitting the circumstances of this which Ovid gives (619-646), and in partially covering the horror of it by the excuse of madness, but there is one touch which ought to have been brought in, ‘Ah, quam Es similis patri!’ (621).
5910 ff. Ovid says that Philomela threw the gory head into the father’s face, and that Tereus endeavoured to vomit up that which he had eaten. Our author has shown good taste in not following him.
5915 ff. This speech is not in Ovid.
5943-6029. Nearly all this is Gower’s own. Ovid only says, ‘Quarum petit altera silvas: Altera tecta subit’ (668 f.). We have already observed upon our author’s tendency to make additions of this symbolical kind to the stories which he takes from Ovid: see note on i. 2355.
6020. The reading ‘here’ is given both by S and F, but ‘hire’ (‘hir’), supported by AJMXGCB₂, BT, W, seems to be required by the sense. She informs them of the falseness of her husband, that they also may learn to beware of them, that is of husbands. The combination of ‘here’[Pg 506] with the singular ‘housebonde,’ meaning ‘their husbands,’ would be very harsh.
6041 ff.
Metam. vi. 671 ff.
The lapwing is identified with the hoopoe because of its crest. In the Traitié, xii, where this story is shortly told, Tereus is changed into a ‘hupe,’
while at the same time in the Mirour, 8869 ff., the ‘hupe’ is represented as the bird which tries to deceive those who search for its nest, a description which obviously belongs to the lapwing.
6047. Cp. Chaucer, Parl. of Foules, 347, ‘The false lapwyng ful of trecherye.’
6053. goddes forebode: cp. Chaucer, Leg. of Good Women, 10,
where the second form of text has
We must take ‘forebode’ as a substantive.
6073. auht: modified to suit the rhyme: so ‘awht,’ i. 2770, and ‘naght,’ l. 3786, rhyming with ‘straght.’ The regular forms for Gower are ‘oght,’ ‘noght.’
6145 ff. This is from Ovid, Metam. ii. 569-588. Gower has judiciously kept it apart from the story of Coronis and the raven, told by him in the second book, with which it is combined in rather a confusing manner by Ovid. The story is somewhat expanded by Gower.
6150. wif to Marte: cp. 1214 f.
6169. And caste: cp. l. 4590, and see note on i. 1895.
6197. ‘mota est pro virgine virgo, Auxiliumque tulit,’ Metam. ii. 579 f., but Ovid says nothing of any special prayer to Pallas for help, nor does he represent that Cornix was before in attendance upon that goddess.
6207 ff. This is original and characteristic of our author.
6225 ff. This story is from Ovid, Metam. ii. 409-507, but Gower evidently knew it from other sources also, for the name Calistona (or Callisto) is not given by Ovid, who calls her ‘virgo Nonacrina’ and ‘Parrhasis.’ Hyginus tells it in various forms, Fab. 177 and Poet. Astr. ii. 2.
6255. According to Ovid, Diana was quite ignorant of the fact, though the nymphs suspected it.
6258. in a ragerie, that is ‘in sport’: cp. Chaucer, Cant. Tales,[Pg 507] E 1847, and the use of the verb ‘rage,’ e. g. i. 1764 and Cant. Tales, A 257, 3273, 3958.
6275 ff. ‘I procul hinc, dixit, nec sacros pollue fontes,’ Metam. ii. 464.
6281. F has a stop after ‘schame.’
6291 ff. This address is mostly original: cp. Metam. ii. 471 ff.
6334 ff.
Metam. ii. 505 ff.
Latin Verses, x. The idea expressed is that though examples of virginity can only be produced through marriage, yet virginity is nobler than marriage, as the flower of a rose is nobler than the stock from which it springs. Marriage, in fact, replenishes the earth, but virginity heaven: cp. Trait. ii.
6359 ff. Cp. Mirour, 17119 ff., where the saying is attributed to Jerome, who says in fact that precedence was given in the streets to the Vestal Virgins by the highest magistrates, and even by victors riding in the triumphal car (adv. Jovin. ii. 41).
6372 ff. Cp. Mirour, 18301 ff. The anecdote is taken from Valerius Maximus, Mem. iv. 5, but the name in the original is ‘Spurina,’ and he does not thrust out his eyes, but merely destroys the beauty of his face. In the Mirour it is ‘Coupa ses membres.’
6385 ff. ‘So may I prove that, if a man will weigh the virtues, he will find that virginity is to be praised above all others.’ The sentence is disordered for the sake of the rhymes: cp. ii. 709 ff.
6389. The quotation from the Apocalypse is given in the margin of SΔ and in Mirour, 17053 ff. The reference is to Rev. xiv. 4.
6395* ff. Cp. Mirour, 17067 and note.
6398 ff. This also appears in Mirour, 17089 ff., and Traitié, xvi. It may have been taken from the Epistola Valerii ad Rufinum.
6402. The margin makes him ‘octogenarius,’ and so it is also in the Mirour and Traitié, as well as in the Epistola Valerii.
6435 ff. This shows more knowledge than could have been got from the Roman de Troie. The story is told by Hyginus, Fab. 121, but not exactly as we have it here. This ‘Criseide douhter of Crisis’ should be distinguished from the Criseide daughter of Calchas (Briseïda in the Roman de Troie), who is associated with Troilus, if it is worth while making distinctions where so much confusion prevails.
6442. dangerous, that is, ‘grudging’ or ‘reluctant’: cp. Chaucer, Cant. Tales, D 1090, and see note on i. 2443.
6452. So grete a lust: cp. l. 5737 and Introduction, p. cx.
6498. as a Pocok doth. It is difficult to see the appropriateness of the comparison, for to ‘stalke’ is to go cautiously or secretly, and that is evidently the meaning here, so that any idea of display is out of the question. The peacock was supposed to be ashamed of its[Pg 508] ugly feet, cp. Mirour, 23459, and in the Secretum Secretorum we actually have the expression ‘humilis et obediens ut pavo,’ translated by Lydgate (or Burgh) ‘Meeke as a pecock.’ Albertus Magnus says, ‘Cum aspicitur ad solem, decorem ostentat, et alio tempore occultat quantum poterit’ (De Animalibus, 23). There seems to have been a notion that it was liable to have its pride humbled and to slink away ashamed.
6526. bile under the winge, that is, concealed, as a bird’s head under its wing: apparently proverbial.
6541. I mai remene ... mene. This is apparently the reading of the MSS. The meaning of ‘remene’ is properly to bring back. It is used earlier, i. 279, with reference to the application of the teaching about vices generally to the case of love, and here it seems to have much the same sense. ‘So that I may apply what has been said about this craft directly’ (‘Withouten help of eny mene’) to the case of lovers, they being very evidently offenders in this way.
6581. hire it is: but in l. 4470, ‘It schal ben hires.’
6608 ff. For the construction see note on i. 718.
6620. Danger: see note on i. 2443.
6634. slyke: cp. l. 7092*, ‘He can so wel hise wordes slyke.’ The word means properly to smoothe, hence to flatter: cp. the modern ‘sleek.’
6635. Be him, &c., i. e. by his own resources or by the help of any other.
6636. To whom: see note on i. 771.
6654. a nyht, i. e. by night, also written ‘anyht,’ ii. 2857.
6672. Protheüs, that is Proteus: cp. note on l. 3082.
6674. in what liknesse, ‘into any form whatsoever.’
6680. under the palle, ‘in secret,’ like ‘under the gore,’ l. 5730.
6713 ff. From Ovid, Metam. iv. 192-255, but with several changes. In the original story the Sun-god came to Leucothoe by night and in the form of her mother. Clytie (not Clymene) discovered the fact (without the aid of Venus) and told it to the father; and it was an incense plant which grew from the place where Leucothoe was buried.
6757. For the expression cp. iii. 2555, ‘Achastus, which with Venus was Hire priest.’
6779. This change into a flower which follows the sun is suggested by Metam. iv. 266 ff., where we are told that Clytie was changed into a heliotrope. Here it is a sun-flower apparently.
6807 ff. From Ovid, Fasti, ii. 305-358. The ‘mistress’ of whom Ovid speaks is Omphale, but Gower supposed it to be Iole. He gets ‘Thophis’ as the name of the cave from a misunderstanding of l. 317, and apparently he read ‘Saba’ for ‘Lyda’ in l. 356, out of which he has got his idea of a goddess Saba with attendant nymphs. This feature, though based on a mistake, is a decided improvement of the story, which is told by Gower in a spirited and humorous manner.
6848 ff. The reading of X in this passage is also that of GOAd₂.
6899. The punctuation is that of F.
6932. al a route: so iv. 2145, cp. l. 6257, ‘al a compainie.’
[Pg 509]
7013. Cp. Mirour, 7181 ff.
7048. This is a nautical metaphor, ‘so near the wind will they steer.’ The verb ‘love’ is the modern ‘luff,’ meaning to bring a ship’s head towards the wind. The substantive ‘lof’ (genit. ‘loves’) means in ME. a rudder or some similar contrivance for turning the ship, and ‘love’ here seems to mean simply to steer. The rhyme with ‘glove’ makes ‘love’ from ‘lufian’ out of the question, even if it gave a satisfactory sense.
7140. gon offre. The ceremony of ‘offering’ after mass was one which involved a good deal of etiquette as regards precedence and so on, cp. Chaucer, Cant. Tales, A 449 ff., and ladies apparently were led up to the altar on these occasions by their cavaliers.
7179. ‘If I might manage in any other way,’ like the expression ‘(I cannot) away with,’ &c.
7195 ff. The story comes no doubt from Benoît, Rom. de Troie, 2851-4916, where it is told at much greater length. Guido does not differ much as regards the incidents related by Gower, but by comparing the two texts in some particular places we can tell without much difficulty which was Gower’s source. For example, in the speech of Hector Benoît has,
while Guido says, ‘Nostis enim ... totam Affricam et Europam hodie Grecis esse subiectam, quanta Greci multitudine militum sunt suffulti,’ &c. See below, 7340 ff.
The story is told by Gower with good judgement, and he freely omits unnecessary details, as those of the mission of Antenor to Greece. The debate in Priam’s parliament is shortened, and the speeches of Hector and Paris much improved.
7197 ff. Cp. 3303 ff.
7202. The sentence is broken off and resumed in a different form: see note on i. 98.
7015* ff. Cp. Mirour, 7156 ff.
7033*. And that, i. e. ‘And provided that.’
7092*. See note on l. 6634.
7105* ff. The tale is told also in the Mirour de l’Omme, 7093-7128. It is to be found in the Gesta Romanorum (which however is not Gower’s source), and in various other places. Cicero tells what is practically the same story of Dionysius of Syracuse (De Nat. Deorum, iii. 34), but the acts of sacrilege were committed by him in various places. The golden mantle was taken from the statue of Zeus at Olympia, and the beard from that of Aesculapius at Epidaurus, the justification in this latter case being that Apollo, the father of Aesculapius, was always represented without a beard. Those who repeated the anecdote in the Middle Ages naturally missed this point. We may note that Dyonis is the name given in the Mirour.
[Pg 510]
7213 ff. Cp. Rom. de Troie, 2779 ff.
7235 ff. Rom. de Troie, 3029 ff. Gower has judiciously cut short the architectural details.
7275. Esionam: see note on l. 6719.
7307. in his yhte, ‘in his possession.’ For the substance of these lines cp. Rom. de Troie, 2915-2950.
7372. schape ye, imperative, for schapeth; so ‘Sey ye’ in l. 7435.
7377. Strong thing, i. e. a hard thing to bear. This is apparently a translation of the French ‘fort,’ which was very commonly used in the sense of ‘difficult’: see the examples in Godefroy’s Dictionary, e. g. ‘forte chose est de çou croire,’ ‘fors choses est a toi guerroier ancontre moi.’
7390 ff. ‘Ten men have been seen to deal with a hundred and to have had the better.’
7400. Rom. de Troie, 3842, ‘L’autrier ès kalendes de Mai,’ &c. The word ‘ender’ is an adjective meaning ‘former,’ originally perhaps an adverb. It is used only in the expressions ‘ender day’ and ‘ender night.’ The combination ‘enderday’ occurs in i. 98.
7420. Rom. de Troie, 3889 f.,
7451 ff. For Cassandra as the Sibyl cp. Godfrey of Viterbo, Pantheon, p. 214 (ed. 1584).
7497 f.
Rom. de Troie, 4299 ff.
7555 ff. The further incidents of the embarkation and of the voyage home, Rom. de Troie, 4505-4832, are omitted.
7576 f. Cp. Rom. de Troie, 4867 ff.
7591 ff. This incident is related in the Rom. de Troie, 17457 ff. The occasion was an anniversary celebration at the tomb of Hector, and though the temple of Apollo is not actually named here by Benoît, it has been previously described at large as Hector’s burial place.
7597 ff. The scene in Chaucer’s Troilus, i. 155 ff., is well known. He took it from Boccaccio.
7612. In the treatment of Avarice Gower has departed entirely from the plan of fivefold division which he follows in the first three books, as throughout in the Mirour. In the sixth book he deliberately declines to deal with more than two of the branches of Gule (vi. 12f.), and the treatment of Lechery is also irregular.
7651. here tuo debat, i. e. the strife of those two.
7716. the Cote for the hod: that is, he gets a return larger than the amount that he gave; a different form of the expression from that which we have in l. 4787.
7719. hors: probably plural in both cases.
7724. ‘If a man will go by the safe way.’
[Pg 511]
7736 ff. This saying is not really quoted from Seneca, but from Caecilius Balbus, Nug. Phil. xi. It must have been in Chaucer’s mind when he wrote ‘Suffice unto thy good, though it be smal,’ that is, ‘Adapt thy life to thy worldly fortune.’
7830 f. I take this to mean, ‘And suddenly to meet his flowers the summer appears and is rich.’ For the meaning of ‘hapneth’ see the examples in the New English Dictionary.
7838. be war: written as one word in F and afterwards divided by a stroke.
LIB. VI.
Latin Verses. i. 6. ruit seems to be transitive, ‘casts down.’
i. 7. Rather involved in order: ‘on the lips which Bacchus intoxicates and which are plunged in sleep.’
4. mystymed, ‘unhappily produced.’ In other places, as i. 220, iii. 2458, the word seems to mean to order or arrange wrongly. The OE. ‘mistīmian’ means to happen amiss.
7. dedly, ‘mortal,’ i. e. subject to death.
34. wext, ‘he waxeth’: for the omission of the pronoun see note on i. 1895 and cp. ll. 149, 213, 367, below.
57. For the form of expression cp. i. 380, ii. 2437, and below, l. 106.
59. sterte is for ‘stert,’ pres. tense.
70. in vers, that is ‘in order.’ The word ‘vers’ is given in Godefroy’s Dictionary with the sense ‘state,’ ‘situation’; e. g. Rom. de la Rose, 9523 ff.,
71 f. Cp. Mirour, 8246 f.
84. the jolif wo: cp. i. 88, vii. 1910, and Balades, xii. 4, ‘Si porte ades le jolif mal sanz cure.’
105. of such a thew, ‘by such a habit’ (i. e. of love), to be taken with ‘dronkelew.’
144. hovedance, ‘court dance’: see New Eng. Dictionary.
145. the newefot: written thus as one word in S and F: it must be regarded as the name of some dance.
160. it am noght I: cp. Chaucer, Leg. of G. Women, 314, ‘sir, hit am I,’ Cant. Tales, A 1736, &c.
188. holde forth the lusti route: perhaps simply, ‘continue to be with the merry company.’ See ‘forth’ in the Glossary.
218. vernage: the same wine that is called ‘gernache’ or ‘garnache’ in the Mirour de l’Omme, ‘vernaccia’ in Italian, but whether a wine of Italy or Greece seems uncertain.
221. at myn above: see note on iv. 914.
239. the blanche fievere: cp. Chaucer, Troilus, i. 916, with Skeat’s note.
249. Cp. Chaucer, Troilus, i. 420, ‘For hete of cold, for cold of hete, I dye.’
[Pg 512]
253. of such reles: this seems to men ‘of such strength,’ and ‘relais’ perhaps has a somewhat similar sense in Mirour, 3021,
As in the modern ‘relay,’ the idea of ceasing or of relaxation may be accompanied by the notion of fresh vigour taking the place of exhaustion, and so the word may stand simply for strength or freshness.
If this explanation is not admissible, we must suppose that ‘reles’ means here the power of relaxing or dissolving.
285 f. Cp. Rom. de la Rose, 4326 f.,
290. liste: perhaps pret. subjunctive; so l. 606, and ‘leste,’ 357.
296. be the bend, i. e. ‘by the band,’ at his girdle.
311 f. ‘This for the time alleviates the pain for him who has no other joy.’ ‘As for the time yit’ means simply ‘for the time,’ cp. ll. 738, 893.
321. For ‘men’ with singular verb cp. ii. 659, v. 5510, 6045, vii. 1352, and Chaucer, Cant. Tales, A 149, &c.
330 ff. Cp. viii. 2252 ff. and. Traitié, xv. 2. The poet referred to in the margin is perhaps Homer, who is quoted in the Rom. de la Rose as authority for an arrangement somewhat similar to that described here:
Gower has applied the idea especially to the subject of love, and has made Cupid the butler instead of Fortune. The basis in Homer is Il. xxiv. 527 ff.,
360. trouble is properly an adjective, cp. v. 4160. The corrupt reading ‘chere’ for ‘cler’ has hitherto obscured the sense.
399 ff. This story of Bacchus is told by Hyginus, Poet. Astr. ii, under the heading ‘Aries.’
437. a riche temple. This was the temple of Jupiter Ammon.
439. ‘To remind thirsty men’ of the power of prayer.
485 ff. The story is from Ovid, Metam. xii. 210 ff.
502 f. thilke tonne drouh, wherof, &c., ‘drew such wine for them[Pg 513] that by it,’ &c. See note on i. 771 and cp. ll. 618 and 1249 of this book.
537. I do not know what authority is referred to.
598. unteid, ‘set free,’ so ‘wandering abroad.’
609. The name of this second branch of Gluttony has not been mentioned before.
632 f. ‘so long as he has wealth by which he may be provided with the means.’ For the use of ‘founde’ cp. v. 2690 and Chaucer, Cant. Tales, C 537, ‘How gret labour and cost is thee to fynde!’ (addressing the belly).
640. for the point of his relief, ‘in order to please him,’ so below ‘he is noght relieved,’ l. 678.
656. toke, subjunctive, ‘how he should take it.’
662. After this line a couplet is inserted by Pauli from the Harleian MS. 7184 (H₃),
The lines are nonsense and have no metre. They come originally from K, the copyist of which apparently inserted them out of his own head, to fill up a space left by the accidental omission of two lines (645 f.) a little above in the same column. He was making his book correspond column for column with the copy, and therefore discovered his mistake when he reached the bottom, but did not care to draw attention to it by inserting what he had omitted.
663. ‘Physique’ is apparently meant for the Physics of Aristotle, and something very like this maxim is to be found there, but the quotation, ‘Consuetudo est altera natura,’ is actually taken from the Secretum Secretorum (ed. 1520, f. 21).
664. The transposition after this line of the passage ll. 665-964, which occurs in MSS. of the second recension, is not accidental, as we see by the arrangements made afterwards for fitting in the passage (l. 1146). The object apparently was to lay down the principle ‘Delicie corporis militant aduersus animam,’ illustrated by the parable of Dives and Lazarus, before proceeding to the discussion of ‘Delicacie’ in the case of love, and this is perhaps the more logical arrangement; but the alteration, as it is made, involves breaking off the discussion here of the ill effects of change, and resuming it after an interval of nearly two hundred lines.
674. Avise hem wel, i. e. ‘let them take good heed.’
683. ‘Without regard to her honour’: cp. Balades, xxii. 4, ‘Salvant toutdis l’estat de vostre honour.’
709. abeched, from the French ‘abechier,’ to feed, used properly of feeding young birds. The word ‘refreched’ is conformed to it in spelling.
728. The reading of Pauli, ‘I say I am nought gilteles,’ just reverses the sense. Berthelette has the text right here.
[Pg 514]
738. for a time yit: cp. 311, ‘As for the time yit,’ and 893, ‘As for the while yit.’
770. ‘Without wrinkle of any kind,’ cp. Mirour, 10164, ‘Car moult furont de noble grein’; or perhaps ‘Without the smallest wrinkle,’ ‘grein’ being taken to stand for the smallest quantity of a thing: cp. ii. 3310.
778. Cp. Chaucer, Book of the Duchess, 939 ff.
785. schapthe. For this form, which is given by S and F, cp. the word ‘ssepþe,’ meaning ‘creature’ or ‘form,’ which occurs repeatedly in the Ayenbite of Inwyt.
800. ‘And if it seemed so to all others.’ The person spoken of throughout this passage as ‘he,’ ‘him,’ is the eye of the lover. This seems to itself to have sufficient sustenance by merely gazing on the beloved object, and if it seemed so to all others also, that is, to the other senses, the eye would never cease to feed upon the sight: but they, having other needs, compel it to turn away.
809. as thogh he faste: the verb seems to be pret. subjunctive, as ‘syhe’ down below.
817. tireth. This expresses the action of a falcon pulling at its prey: cp. Chaucer, Troilus, i. 787, ‘Whos stomak foules tiren everemo.’ The word is used in the same sense also in the Mirour, 7731.
845. mi ladi goode, ‘my lady’s goodness.’
857. Lombard cooks were celebrated, and there was a kind of pastry called ‘pain lumbard,’ Mirour, 7809.
879. The romance of Ydoine and Amadas is one of those mentioned at the beginning of the Cursor Mundi. It has been published in the ‘Collection des poètes français du moyen âge’ (ed. Hippeau, 1863). Amadas is the type of the lover who remains faithful through every kind of trial.
891. a cherie feste: cp. Prol. 454. It is an expression used for pleasures that last but a short time: cp. Audelay’s Poems (Percy Soc. xiv) p. 22,
(speaking of the glory of this world).
893. Cp. 311, 738.
897. he, i. e. my ear.
908. me lacketh: the singular form is due perhaps to the use of the verb impersonally in many cases.
961. excede, subjunctive, ‘so as to go beyond reason.’
986 ff. This story furnishes a favourable example of our author’s style and versification. It is told simply and clearly, and the verse is not only smooth and easy, but carefully preserved from monotony by the breaking of the couplet very frequently at the pauses: see 986, 998, 1006, 1010, 1016, &c.
995. We have remarked already upon Gower’s fatalism, iii. 1348, &c. Here we may refer also to ll. 1026, 1613, 1702, for further indications of the same tendency.
[Pg 515]
1059. is overronne, that is, ‘has passed beyond.’
1110. descryve, apparently ‘understand,’ ‘discern,’ perhaps by that confusion with ‘descry’ which is noted in the New Engl. Dictionary.
1149 f. These two lines are omitted without authority by Pauli.
1176. That is, though they had rendered no services for which they ought to be so distinguished.
1180. sojorned: the word is used in French especially of a horse kept in stable at rack and manger and refreshed for work: see Mirour, Glossary.
1216. ‘So that that pleasure should not escape him.’
1245. out of feere, ‘without fear.’
1262. unwar, here ‘unknown’: cp. Chaucer, Cant. Tales, B 427, ‘The unwar wo or harm that comth behinde.’
1295. Originally geomancy seems to have been performed, as suggested in this passage, by marks made in sand or earth, then by casual dots on paper: see the quotations under ‘geomancy’ in the New Engl. Dictionary. Gower here mentions the four recognized kinds of divination, by the elements of earth, water, fire, and air.
1306 ff. It is practically certain that Gower was acquainted with the treatise ascribed to Albertus Magnus, called Speculum Astronomiae or De libris licitis et illicitis (Alberti Magni Opera, v. 655 ff.), since he seems to follow it to a great extent not only here, but also in his list of early astronomers (vii. 1449 ff.). There are however some things here which he must have had from other sources; for there is no mention in the above-mentioned treatise of ‘Spatula,’ ‘Babilla,’ ‘Cernes,’ ‘Honorius.’
1312. comun rote, that is, apparently, ‘common custom.’ The word ‘rote’ is used also below, l. 1457, where it appears to mean ‘condition.’ It must be the same as that which appears in the phrase ‘by rote,’ and it is difficult to believe that it can be the French ‘route,’ as is usually said. The rhyme here and in l. 1457, as well as those in Chaucer (with ‘cote,’ ‘note’), show that the ‘o’ had an open sound, and this would be almost impossible from French ‘ou.’ The expression ‘par routine’ or ‘par rotine’ is given by Cotgrave as equivalent to the English ‘by rote,’ but I am not aware of any use of such an expression in French as early as the fourteenth century. Many of the examples of the phrase ‘by rote’ seem to have to do with singing or church services (cp. Chaucer, Cant. Tales, B 1712, Piers Plowmans Crede, 379), and Du Cange gives a quotation in which ‘rotae’ seems to mean ‘chants’ or ‘hymns’ (‘rota,’ 6). From such a sense as this the idea of a regular order of service, and thence of ‘custom,’ ‘habit,’ might without much difficulty arise.
1314 ff. The following passage from the Spec. Astronomiae, cap. 10, gives most of the names and terms which occur in these lines: ‘Ex libris vero Toz Graeci est liber de stationibus ad cultum Veneris, qui sic incipit: Commemoratio historiarum ... Ex libris autem Salomonis est liber de quatuor anulis, quem intitulat nominibus quatuor discipulorum suorum, qui sic incipit: De arte eutonica et ideica, &c. Et liber[Pg 516] de nouem candariis.... Et alius paruus de sigillis ad dæmoniacos, qui sic incipit: Caput sigilli gendal et tanchil.’
1316. Razel. ‘Est autem unus liber magnus Razielis, qui dicitur liber institutionum,’ &c. In MS. Ashmole 1730 there is a letter to Dr. Richard Napier from his nephew at Oxford, speaking of a book of Solomon in the University Library called Cephar Raziel, that is, he explains, ‘Angelus magnus secreti Creatoris,’ of which he proposes to make a copy, having obtained means of entering the library at forbidden hours. Again, in MS. Ashmole 1790 there is a description of this book.
1320. ‘cui adiungitur liber Beleni de horarum opere,’ Spec. Astron. p. 661. The seal of Ghenbal is the ‘sigillum gendal,’ mentioned in the former citation.
1321 f. thymage Of Thebith. Thebith (or Thebit) stands for Thabet son of Corah, a distinguished Arabian mathematician, to whom were attributed certain works on astrology and magic that were current in Latin. Thus we find Thebit de imaginibus very commonly in MSS., and a Liber Thebit ben Corat de tribus imaginibus magicis was printed in 1559 at Frankfort. In this latter book the author says, ‘Exercentur quoque hae imagines in amore vel odio, si fuerit actor earum prouidus et sapiens in motibus coeli ad hoc utilibus.’ Thebith is mentioned several times in the Spec. Astronomiae, e. g. p. 662, ‘Super istis imaginibus reperitur unus liber Thebith eben Chorath,’ &c. We must take ‘therupon’ in l. 1321 to mean ‘moreover,’ for it is not to be supposed that the image of Thebith was upon the seal of Ghenbal.
1338. The ‘Naturiens’ are those who pursue the methods of astrology, as opposed to those who practise necromancy (‘nigromance’) or black magic.
1356. He bede nevere: see note on v. 4455.
1359. red, originally written ‘rede’ in F, but the final letter was afterwards erased. See Introduction, p. cxiv.
1371 f. The rhyme requires that ‘become,’ ‘overcome’ shall either be both present or both preterite (subjunctive), and ‘wonne’ seems to decide the matter for preterite. The only difficulty is ‘have I’ for ‘hadde I’ in l. 1370, the latter being required also by the sense (for the reference is to the former time of youth), but not given by the MSS. ‘So that I wonne’ means ‘Provided that I won.’
1391 ff. This story is from the Roman de Troie, 28571-28666, 29629-30092. Guido does not differ as to the main points, but there are several details given by Gower from Benoît which are not found in Guido. In particular the ensign carried by Telegonus is mentioned by Guido only in telling of the dream of Ulysses. Some of the passages which tend to show that Benoît was our author’s authority are noted below.
1408. al the strengthe of herbes: a poem De Viribus Herbarum passed in the Middle Ages under the name of Macer.
[Pg 517]
1422. The mention of ‘nedle and ston’ in this connexion is a rather daring anachronism, for which of course Gower is responsible.
1424. Cilly. Benoît says ‘les isles d’Oloi,’ and Guido ‘in Eolidem insulam,’ but Sicily has been mentioned shortly before.
1438 f. Cp. Rom. de Troie, 28594 ff. Guido does not mention it.
1441. ‘S’el sot des arz, il en sot plus,’ Rom. de Troie, 28641.
1445 ff. Benoît says nothing of this, but the story of the adventures of Ulysses was to some extent matter of common knowledge in the Middle Ages. Gower may have had it from Ovid, Metam. xiv. 277 ff. Guido says in a general way that Circe was in the habit of transforming those who resisted her power into beasts.
1457. into such a rote, that is, ‘into such a habit’ (or ‘condition’): see note on l. 1312.
1467. toswolle bothe sides, ‘with both her sides swollen’: cp. Rom. de Troie, 28660 f.,
1474. understode: subj., see note on Prol. 460.
1481. on of al the beste, see note on iv. 2606.
1513 f. margin. This quotation is not from Horace, but from Ovid, Pont. iv. 3. 35. Cp. Mirour, 10948, where the same quotation occurs and is attributed as here to ‘Orace.’
1524. The form ‘stature’ is required by the metre here, and is given by the best MSS. of the second and third recensions. In Prol. 891, where ‘statue’ occurs, it is reduced to a monosyllable by elision, and so it is in Chaucer, Cant. Tales, A 975, 1955. The forms ‘statura,’ ‘stature,’ are found with this sense in the Latin and French of the time.
1541 ff.
Rom. de Troie, 29670 ff.
The prediction, however, that one of the two would have his death by reason of their meeting comes later, 29699, whereas Guido combines the materials here much in the same way as Gower.
1552 ff. This idea of a pennon embroidered with a device is Gower’s own conception, constructed from the not very clear or satisfactory account of the matter given by his authority here and later, 29819 ff. The fact is that Benoît did not understand the expression used in the Latin book (the so-called ‘Dictys Cretensis’) which he was here following, the passage being probably corrupt in his copy, and consequently failed to make it intelligible to his readers. The original statement (made with reference to the ensign carried afterwards by Telegonus) is, ‘Ithacam venit gerens manibus quoddam hastile, cui summitas[Pg 518] marinae turturis osse armabatur, scilicet insigne insulae eius in qua genitus erat.’ The meaning apparently is that his spearhead was made of a sea-turtle’s shell. Benoît, in recounting the vision, says that the figure which appeared bore upon the steel head of his lance a crown worked of the bone of a sea-fish,
Then afterwards, in telling of the departure of Telegonus to seek his father, he says that, to show of what country he was, he bore on the top of his lance the sign of a sea-fish worked like a tower,
Guido apparently was not able to make much of this, and after saying, in the account of the dream, that at the top of the lance there appeared ‘quedam turricula tota ex piscibus artificiose composita’ (Bodl. MS. Laud 645, with variants ‘craticula,’ MS. Add. 365, ‘curricula,’ printed editions), he subsequently omitted mention of the recognisance.
1561 f. A signe it is ... Of an Empire. Benoît has,
which may perhaps mean, ‘that it was the cognisance of a kingdom and a sign that they should be divided.’ In Guido, however, it is ‘hoc est signum impie disiunccionis’ (MS. Laud 645 and printed text), or ‘hoc est signum impii et disiunccionis’ (MS. Add. 365).
1567 f. Cp. 2296 ff.
1603 ff. For the order of the clauses here cp. ii. 709, iv. 3520 ff.
1622 ff. That, for ‘Til that’; cp. iv. 3273, v. 3422.
1636. ‘And he made himself ready forthwith.’ For the omission of the pronoun even where the subject is changed cp. v. 3291, 4590.
1637 ff. Cp. Rom. de Troie, 29824 ff. Guido says nothing about it.
1643. That is, ‘to avoid espial and wrong suspicions.’
1656. Rom. de Troie, 29801 f.,
Guido says nothing about this.
1660. Nachaie, a mistake for ‘Acaie,’
and this again seems to be from ‘Ithaca.’
1685. and welnyh ded: cp. Rom. de Troie, 29906 f. Guido says only ‘et ab illis est grauiter vulneratus.’
1689. Gower has judiciously reduced the number from fifteen (Rom. de Troie, 29902).
1696. for wroth, that is, ‘by reason that he was wroth’: see note on iv. 1330. We can hardly take ‘wroth’ as a substantive.
[Pg 519]
1701. ‘Se il ne fust un poi guenchiz,’ Rom. de Troie, 29939.
1707. With al the signe, ‘together with the signe,’ like the French ‘ove tout’; cp. Mirour 4 (note).
1745 f. Rom. de Troie, 30022 ff. Guido omits this.
1769 ff. For this repetition cp. 2095 ff.
1785. The ‘Cronique imperial’ is evidently the story itself, and not any particular book in which it is to be found.
1789 ff. The authority which is mainly followed by our author for this story is the Anglo-Norman Roman de toute Chevalerie, by Eustace (or Thomas) of Kent. The beginning of this, including all that we have to do with here, has been printed by M. Paul Meyer in his book on the Alexander romances, ‘Bibliothèque française du moyen âge’ vol. iv. pp. 195-216. Gower was acquainted, however, also with the Latin Historia Alexandri de Preliis, and has made use of this in certain places, as (1) in the account of Philip’s vision (2129-2170) where he probably found the French unintelligible, and (2) in the story of the death of Nectanabus (2289 ff.), of which the Latin authority certainly gives the more satisfactory account.
The following are some of the points in which Gower agrees with the Roman de toute Chevalerie against the two Latin versions of the story, viz. the Historia de Preliis and the Res Gestae Alexandri of Valerius: (1) the celebration by Olympias of the festival of her nativity, when she rides out on a white mule and is first seen by Nectanabus, ll. 1823-1880; (2) the omission of the sealing of the queen’s womb by Nectanabus, this being introduced only in Philip’s vision; (3) the question of the queen as to how she shall procure further interviews with the god, and the answer of Nectanabus, ll. 2109 ff.; (4) the circumstances connected with the egg from which the serpent was hatched, ll. 2219 ff. The English metrical Romance of Alexander, printed by Weber, is also taken from the Roman de toute Chevalerie, and consequently the details of it are for the most part the same as those in Gower. It is certain, however, that Gower does not follow this. It would be quite contrary to his practice to follow an English authority, and apart from this there are many small matters here in which he agrees with the French as against the English, e. g. the name Nectanabus, which is Neptanabus in the English (Anectanabus in the Hist. de Preliis), the mention of the nativity of Olympias as the occasion of her festival, ‘Grant feste tint la dame de sa nativité,’ the use of the word ‘artemage,’ l. 1957, the incident of the dragon being changed into an eagle, l. 2200; and such points of correspondence as may seem to suggest a connexion between the two English writers, as in ll. 1844 f., 2231 f., are also to be found in the French. The English alliterative Romance of Alexander follows the Hist. de Preliis, and consequently it agrees with Gower in the two passages which have been referred to above.
1798. The sentence is broken off and finished in a different manner. See note on i. 98, and cp. vii. 3632.
1811. Thre yomen, &c. This is an addition by Gower. According to[Pg 520] the original story Nectanabus was alone, and this would evidently be the better for his purpose.
1828. list. This may be present tense, ‘it pleases.’ Loss of the final e in the preterite would hardly occur except before a vowel: see Introduction, p. cxv. The French original lays stress here on the extravagant desire that women have to display themselves.
1831. At after, i. e. ‘After,’ used especially of meals, cp. l. 1181, and Chaucer, Cant. Tales, B 1445, F 918 ‘at after diner,’ E 1921 ‘At after mete,’ F 302, 1219 ‘At after soper,’ for which references, as for many others elsewhere, I am indebted to Prof. Skeat’s very useful Glossary.
1844 f. The French has
and later
The English version of the second line,
comes very near to Gower.
1924. Bot if I sihe, ‘unless I should see,’ pret. subj.
1943 ff. This promise is not in the French.
1959 ff. The astrological terms in these lines are due to Gower. The original says that Nectanabus laid the image in a bed with candles lighted round it, bathed it in the juice of certain herbs, and said his charms over it.
1997. such thing ... Wherof: cp. ll. 502, 2398.
2005 f.
2062. putte him. We should rather read ‘put him’ with S and F: see Introduction, p. cxvi. The French romance here grotesquely represents Nectanabus as making up a disguise for himself with a ram’s head and a dragon’s tail, which he joins together with wax, ‘e puis dedens se mist.’ The Latin Hist. de Preliis says simply that he changed himself into a dragon.
2074 ff. The French has,
The punctuation after ‘tok’ is that of F, but I suspect that ‘in signe of his noblesse’ belongs really in sense to 2076 f., and refers rather to the crown than to the horns, in which case we ought to set a full stop after ‘bar.’
2113. seth hire grone, that is, in child-bed.
2128 ff. The French romance, following Valerius in the main, gives a rather confused account of Philip’s dream. Gower has turned from it to the Historia de Preliis.
2160. Amphion. The name apparently is got from ‘Antifon,’ which occurs below in connexion with the incident of the pheasant’s egg.
[Pg 521]
2182. rampende. The French has ‘mult fierement rampant.’
2199 ff. The transformation into an eagle is found in Valerius and the French romance, and not in the Hist. de Preliis. It may be noted, however, that the picturesque description which we have here of the eagle pruning himself and then shaking his feathers, so that the hall was moved as by an earthquake, is Gower’s own.
2219 ff. The Latin accounts say that a bird, according to Valerius a hen, came and laid an egg in Philip’s lap as he sat in his hall. The Rom. de toute Chevalerie makes the incident take place out in the fields, and the bird, as here, is a pheasant. The expression used, ‘Un oef laissat chaïr sur les curs Phelippun,’ seems to mean that the egg was laid in Philip’s lap. There is nothing about the heat of the sun in the Latin versions.
2250 ff. These lines refer to the precautions taken by Nectanabus to secure that the child shall be born precisely at the right astrological moment: cp. Rom. de toute Chevalerie, 401-425. Gower has chosen to omit the details.
2274. Calistre, i. e. Callisthenes, who was reputed to be the author of the history of Alexander which Valerius translated.
2299 ff. The question of Alexander and the answer of Nectanabus is given as here in the Hist. de Preliis. In Valerius and the French romance Alexander throws Nectanabus down merely in order to surprise him, and the suggestion that Nectanabus knew that he should die by the hands of his son is not made till afterwards.
2368. Zorastes. The statement here about the laughter of Zoroaster at his birth is ultimately derived from Pliny, Hist. Nat. vii. 15. It is repeated by Augustine, with the addition ‘nec ei boni aliquid monstrosus risus ille portendit. Nam magicarum artium fuisse perhibetur inventor; quae quidem illi nec ad praesentis vitae vanam felicitatem contra suos inimicos prodesse potuerunt; a Nino quippe rege Assyriorum, cum esset ipse Bactrianorum, bello superatus est’ (De Civ. Dei, xxi. 14).
2381. ‘Like wool which is ill spun’: cp. i. 10.
2387. Phitonesse, cp. iv. 1937.
2411. betawht To Aristotle, ‘delivered over to Aristotle’: ‘betawht’ is the past partic. of ‘beteche,’ which occurs afterwards, vii. 4234, and in Chaucer, Cant. Tales, B 2114, ‘Now such a rym the devel I beteche.’
2418. Yit for a time: to be taken as one phrase; cp. ‘for a while yit,’ &c., ll. 311, 738, 893.
LIB. VII.
The account given in the earlier part of this book of the parts of Philosophy, that is, of the objects of human knowledge, represents in its essentials the Aristotelian system. The division into ‘Theorique,’[Pg 522] ‘Rethorique,’ and ‘Practique’ is in effect the same as Aristotle’s classification of knowledge as Theoretical, Poetical, and Practical, and the further division of ‘Theorique’ into Theology, Physics, and Mathematics, and of ‘Practique’ into Ethics, Economics, and Politics, is that which is made by Aristotle. The statement of Pauli and others that this part of Gower’s work is ‘very likely borrowed’ from the Secretum Secretorum is absolutely unfounded. This treatise is not in any sense an exposition of the Aristotelian philosophy, indeed it is largely made up of rules for diet and regimen with medical prescriptions. Gower is indebted to it only in a slight degree, and principally in two places, vii. 2014-2057, the discussion of Liberality in a king, and 3207*-3360*, the tale of the Jew and the Pagan.
The most important authority, however, for the earlier part of the seventh book has hitherto been overlooked. It is the Trésor of Brunetto Latini. This book is very largely based upon Aristotle, with whose works Latini was exceptionally well acquainted, and it is from this that Gower takes his classification of the sciences, though in regard to the place of Rhetoric he does not quite agree with Latini, who brings it in under the head of ‘Politique,’ making Logic the third main branch of philosophy. Gower takes from the Trésor also many of his physical and geographical statements and his reference to the debate on the conspiracy of Catiline. On the other hand his astronomy is for the most part independent of the Trésor, and so also is his method of dealing with the principles of Government, under the five points of Policy. Brunetto Latini does not treat of politics generally so much as of the practical rules to be observed by the Podestà of an Italian republic. It may be observed that Gower has drawn on the Trésor also in the sketch of general history given in the Prologue (ll. 727-820). I refer to pages of the edition of Chabaille, 1863.
26 ff. ‘As to which Aristotle ... declares the “intelligences” under three heads especially.’ The meaning of ‘intelligences’ here and in l. 176, and of ‘intelligencias’ in the margin, l. 149, seems to be nearly the same as ‘sciences,’ that is to say, divisions or provinces of knowledge.
155. Algorisme. This stands properly for the decimal system of numeration, but the use of the word in the plural, l. 158, shows that Gower did not use it in this sense only. The association of the word ‘Algorismes’ below with the letters a, b, c (‘Abece’) seems to suggest some kind of algebraical expression, but this is perhaps due to a misunderstanding by Gower of the word ‘abaque’ (or ‘abake’) in the Trésor, p. 6: ‘Et de ce sont li enseignement de l’abaque et de l’augorisme.’
183 ff. ‘Ce est la science par laquele li vii sage s’esforcierent par soutillece de geometrie de trover la grandeur dou ciel et de la terre, et la hautesce entre l’un et l’autre.’ Trésor, pp. 6, 7.
207 ff. Cp. Trésor, p. 15, ‘Cele matiere de quoi ces choses furent formées les desvance de naissance, non mie de tens, autressi comme li[Pg 523] sons est devant le chant, ... et neporquant andui sont ensemble.’ Cp. pp. 104, 105.
216. Ylem, this is ‘hyle’ (Gr. ὕλη), the Aristotelian term for matter. For what follows cp. Trésor, p. 105.
245. This comparison of the movement of water within the earth to the circulation of blood in the veins, is taken from the Trésor, p. 115: ‘autressi comme li sangs de l’ome qui s’espant par ses vaines, si que il encherche tout le cors amont et aval.’
256 ff. Cp. Trésor, p. 117.
265 ff. This which follows about the Air seems to be partly independent of the Trésor, and the word ‘periferie’ is not there used. Aristotle divides the atmosphere into two regions only, that of ἀτμίς or moist vapour, corresponding to the first and second periferies here, and that of exhalation (ἀναθυμίασις) or fiery vapour, corresponding to the third, Meteor. i. 3.
283 f. ‘According to the condition under which they take their form.’ I suppose the word ‘intersticion’ to be taken from ‘interstitium,’ as used with a technical sense in astrology. Albumasar, for example, says, ‘Quicquid in hoc mundo nascitur et occidit ex quatuor elementis est compositum, tribus interstitiis educatum, scilicet principio, medio et fine, quae tria in illa quatuor ducta duodecim producunt.’ This is the cause, he says, why there are twelve signs of the zodiac, ‘Praesunt siquidem haec signa quatuor elementis eorumque tribus interstitiis.’ He then explains that the first ‘interstitium’ of each element is that condition of it which is favourable to production, growth and vigour, the second that which is stationary, and the third that which tends to decay and corruption, so that the word is almost equivalent to condition or quality. (Vincent of Beauvais, Spec. Nat. xv. 36.)
302. Cp. Trésor, p. 119, ‘mais li fors deboutemenz dou vent la destraint et chace si roidement que ele fent et passe les nues et fait toner et espartir.’
307 ff. Cp. Trésor, p. 120.
323 ff. Trésor, p. 120, ‘dont aucunes gens cuident que ce soit li dragons ou que ce soit une estele qui chiet.’ What follows about ‘exhalations’ is not from the Trésor.
334. Assub. This word is used in Latin translations of Aristotle as an equivalent of ‘stella cadens.’
339. exalacion. This stands for fiery vapour only, originally a translation of Aristotle’s ἀναθυμίασις.
351 ff. The names ‘Eges’ and ‘Daaly’ (l. 361), must be taken originally from Aristotle’s expression δαλοὶ καὶ αἶγες, which he says are names given by some people to various forms of fire in the sky, Meteor. i. 4. Our author simply repeated the terms after his authorities and without understanding them. In fact, ‘Eges’ stands for the same as the ‘Capra saliens’ of the preceding lines.
389. The idea of the four complexions of man, corresponding to the[Pg 524] four elements, is not due to Aristotle, but we find it in the Trésor. The application to matters of love in ll. 393-440 is presumably Gower’s own.
405 f. Aristotle says on the contrary, οἱ μελαγχολικοὶ οἱ πλεῖστοι λάγνοι εἰσίν, Probl. 30.
437. To thenke. For this use of ‘may’ with the gerund cp. ii. 510, ‘I myhte noght To soffre.’
510. ‘While the flesh has power to act,’ that is during the life of the body.
521 ff. For the geography which follows cp. Trésor, pp. 151-153.
534. the hevene cope: cp. l. 1579, ‘under the coupe of hevene,’ where the spelling suggests the Latin ‘cupa,’ rather than ‘capa,’ as the origin of the word in this common phrase. The quality of the ‘o’ in Europe is perhaps doubtful.
536. Begripeth: used here as plural, cp. l. 1107: ‘calleth’ in l. 561 with ‘men’ (indef.) as the subject is not a case of the same kind.
545. who that rede: subj., cp. Prol. 460.
559. That is, presumably, double as much as either of the other two: cp. Trésor, p. 152, ‘car Asie tient bien l’une moitié de toute la terre.’
566. Canahim: a mistake for ‘Tanaim’ (or ‘Tanain’), see Trésor, p. 152, where the extent of Asia is said to be from the mouths of the Nile and the ‘Tanain’ (i. e. the Don) as far as the Ocean and the terrestrial Paradise.
593 ff. Cp. Trésor, p. 115.
597. Latini says that this is the explanation given by some people of the tides, but he adds that the astronomers do not agree with them (Trésor, p. 172).
611. Aristotle does in fact make of αἰθήρ a fifth element, of which the heaven and the heavenly bodies consist, but Gower takes this account of it and the name Orbis from the Trésor, p. 110, where also we find the comparison to the shell of an egg.
652 ff. ‘Sapiens dominabitur astris,’ an opinion which is developed in the Vox Clamantis, ii. 217 ff.
694. Bot thorizonte, ‘beyond the horizon’: so perhaps in the first text of v. 3306, ‘But of his lond’ stood for ‘Out of his lond.’ However, this use of ‘but’ is not clearly established in Southern ME. and perhaps the reading of the second recension, ‘Be thorizonte,’ may be right. As regards sense, one is much the same as the other: neither is very intelligible, unless ‘thorizonte’ means the ecliptic.
699. thei, that is the planets, not the signs.
725 ff. Cp. Trésor, p. 141.
831. is that on, i. e. ‘is one,’ or ‘is the first.’
853. The sun’s horses are named by Fulgentius, Mythol. ii, in the same order as we have here, ‘Erythreus, Actæon, Lampos, Philogeus.’ They are said there to represent four divisions of the day, Erythreus, for example, having his name from the red light of morning, and Philogeus from the inclination of the sun towards the earth at evening. Ovid gives a different set of names.
[Pg 525]
944. ‘In whatever degree he shall exercise his powers.’
978. as it appendeth, ‘as it is fitting,’ lit. ‘as it belongs’: cp. ‘appent,’ Mir. 1535.
979. natheles. This word is frequently used by Gower with no sense of opposition, meaning ‘moreover’ or something similar: cp. i. 21, vii. 3877, &c.
983. It may be observed that (in spite of this reference and that in l. 1043) our author’s statements about the number and arrangement of stars in the constellations of the zodiac do not at all correspond with those in the Almagest.
983 (margin). produxit ad esse, ‘brought forth into existence’: the infinitive is often used as a substantive in Gower’s Latin: e. g. Prol. Lat. Verses, iv. 4, v. 6.
989. hot and drye. According to the astrologers, Aries, Leo, and Sagittarius preside over the element of fire, and are hot and dry by nature; Taurus, Virgo, Capricornus over that of earth, being dry and cold; Gemini, Libra, Aquarius preside over air, and are hot and moist; while Cancer, Scorpio, and Pisces are moist and cold, having dominion over water (Albumasar, cited by Vincent of Beauvais, Spec. Nat. xv. 36).
991 f. Aries and Scorpio are the ‘houses’ or ‘mansions’ of Mars, Taurus and Libra of Venus, Gemini and Virgo of Mercury, Cancer of the Moon, Leo of the Sun, Sagittarius and Pisces of Jupiter, Capricornus and Aquarius of Saturn.
1021. somdiel descordant: the hot and moist Libra is more in accordance with her nature: see 1111 ff.
1036 f. This statement and the others like it below, 1073, 1089, 1127, 1147, 1198, 1222, may be taken to indicate that the division of the signs was very uncertain in our author’s mind. It may be observed that the usual representation of Taurus in star-maps is with his head, not his tail, towards Gemini.
1085. the risinge: that is to say, Virgo is the ‘exaltation’ of Mercury, as well as one of his houses.
1100. For the sense of ‘applied’ cp. v. 913.
1115 f. Libra is the exaltation of Saturn.
1135. That is to say, Scorpio is the ‘fall’ of Venus, being the sign opposite to one of her houses, namely Taurus.
1155 f. Sagittarius is a house of Jupiter, and it is opposite to Gemini, which is one of the houses of Mercury.
1162. The Plowed Oxe, i. e. the ox that has ploughed the land.
1166. Then the swine are killed and the larder, or bacon-tub, comes into use.
1175. Capricorn is the ‘fall’ of the Moon, being opposite to her house, Cancer, as the next sign Aquarius is that of the Sun, see l. 1190.
1216. ‘Piscis’ is the reading of the MSS. here in text and margin, but ‘Pisces’ in l. 1253.
1229 ff. That is, Pisces is a house of Jupiter and the exaltation of Venus.
[Pg 526]
1239 ff. The reference is apparently to the Introductorium of Albumasar, but the printed editions of this give an abbreviated text which does not help us here. A fuller translation of the original may be found in manuscript, e. g. MS. Digby 194, where something more or less corresponding to this may be found on f. 55, but the Arabic names of places make it difficult to follow.
1281 ff. This account of the fifteen stars with their herbs and stones is taken by Gower from a treatise called ‘Liber Hermetis de xv stellis et de xv lapidibus et de xv herbis, xv figuris,’ &c., which may be found in several manuscripts, e. g. MSS. Ashmole 341 (f. 123) and 1471 (f. 120 vo): cp. l. 1437, where Hermes is mentioned as the authority. Some information as to the names of the stars here mentioned may be found in Ideler’s Untersuchungen über den Ursprung und die Bedeutung der Sternnamen, 1809.
1292 ff. ‘Et scias quod stelle fixe habent fortunia et infortunia quemadmodum et planete’ (Lib. Herm.).
1317. ‘anabulla seu titimallum.’
1329. Algol, or Caput Algol, the Arabic ‘Ras el-ghûl’ (devil’s head), in Perseus.
1338. Alhaiot, probably for ‘Alhaioc,’ that is Capella, from the Arabic ‘El-‛aijûk.’
1343. ‘prassium seu marrubium.’
1345. Canis maior, ‘Alhabor,’ i. e. Sirius.
1356. Canis minor, ‘Algomeiza,’ i. e. Procyon.
1362. Primerole: in the Liber Hermetis we have here ‘solsecium, quam elitropiam vocant.’
1364. Arial, apparently ‘Cor Leonis,’ i. e. Regulus.
1367. Gorgonza: ‘gregonza’ in MS. Ash. 341.
1375. ‘lappacium maius.’
1378. gret riote: ‘color huius niger est, faciens hominem iratum, animosum et audacem et mala cogitantem et maledicentem ... et faciens fugere demones et congregare.’
1379 ff. ‘Nona stella dicitur Atimet Alaazel, ... et est ex natura Veneris et Mercurii, et dicitur stella pulchritudinis et racionis,’ &c. The name ‘Atimet Alaazel’ is from the Arabic ‘El-simâk el-a‛zal,’ that is the star which we call Spica.
1385. Salge, Lat. ‘saluia.’
1387. ‘Decima vero stella Atimet Alrameth, et dicitur saltator, et est ex natura Martis et Iouis.’ This is the Arabic ‘El-simâk el-râmih,’ which we call Arcturus.
1393. Venenas: ‘Vndecima stella dicitur Benenais et est postrema de ii stellis que sunt in cauda urse maioris.’ In Arabic ‘Banat Na‛sh.’
1401. Alpheta, ‘Elfetah,’ from the Arabic ‘El-fak‛ah’ (the beggar’s dish), meaning the constellation which we call the Northern Crown. Here the name stands for the principal star of that constellation, Gemma.
1419. Botercadent. The Latin says ‘Vultur cadens,’ that is perhaps[Pg 527] Vega; but ‘Botercadent’ would probably be a different star, namely that called in Arabic ‘Batn-Kaitos’ or Whale’s belly.
1426. Tail of Scorpio: in the Latin ‘Cauda Capricorni.’
1449 ff. These names of the chief authors of the science of astronomy seem to be partly taken from the treatise called Speculum Astronomiae or De libris licitis et illicitis, cap. ii. (Alberti Magni Opera, v. 657): cp. note on vi. 1311 ff. The passage is as follows, under the heading ‘De libris astronomicis antiquorum’: ‘Ex libris ergo qui post libros geometricos et arithmeticos inueniuntur apud nos scripti super his, primus tempore compositionis est liber quem edidit Nembroth gigas ad Iohathonem discipulum suum, qui sic incipit: Sphaera caeli &c., in quo est parum proficui et falsitates nonnullae, sed nihil est ibi contra fidem quod sciam. Sed quod de hac scientia vtilius inuenitur, est liber Ptolemaei Pheludensis, qui dicitur Graece Megasti, Arabice Almagesti, ... quod tamen in eo diligentiae causa dictum est prolixe, commode restringitur ab Azarchele Hispano, qui dictus est Albategni in libro suo.... Voluitque Alpetragius corrigere principia et suppositiones Ptolemaei,’ &c.
It would seem that, either owing to corruption of his text or to misunderstanding, our author separated the name ‘Megasti’ from its connexion with Ptolemy and the Almagest, and made of it a book called ‘Megaster,’ which he attributes to Nembrot.
1461. Alfraganus was author of a book called in Latin Rudimenta Astronomica.
1576 f. out of herre ... entriketh, that is, ‘involves (this world) in perplexity, so that it is disordered.’
1579. coupe of hevene, see note on l. 534.
1595 ff. The discussion in the Roman Senate on the fate of the accomplices of Catiline is here taken as a model of rhetorical treatment. The idea is a happy one, but it is borrowed from the Trésor, where Latini, after laying down the rules of rhetoric, illustrates them (pp. 505-517) by a report and analysis of the speeches in this debate, as they are given by Sallust. The ‘Cillenus’ mentioned below is D. Junius Silanus, who as consul-designate gave his opinion first. It is tolerably evident in this passage, as it is obvious in iv. 2647 ff., that Gower did not identify Tullius with Cicero, though Latini actually says, ‘Marcus Tullius Cicero, cils meismes qui enseigne l’art de rectorique, estoit adonques consule de Rome.’
1615 ff. Cp. Trésor, p. 509, ‘mais Jules Cesar, qui autre chose pensoit, se torna as covertures et as moz dorez, porce que sa matiere estoit contraire,’ &c.
1623. after the lawe. It may be observed as a matter of fact that the law was on the side of Caesar, and that this was his chief argument against the death penalty.
1706. Fyf pointz. The Secretum Secretorum recommends to rulers the virtues of Liberality, Wisdom, Chastity, Mercy, Truth, and afterwards of Justice, but there is no very systematic arrangement there,[Pg 528] nor in general does the treatment of the subject, except partly as regards Liberality, resemble Gower’s. It has been already observed that the treatment of Politics in the Trésor is altogether different from that which we have here.
1783 ff. This story comes originally from 3 Esdras, ch. iii, iv. The names, however, of Arpaghes and Manachaz are not found in the text of that book, and the story of Alcestis, which Zorobabel tells, is of course a later addition, made no doubt by our author.
1809. ‘Having his mind so disposed.’
1856. behelde, an archaic form, used here for the rhyme.
1884 ff. 3 Esdr. iv. 29, ‘Videbam tamen Apemen filiam Bezacis, mirifici concubinam regis, sedentem iuxta regem ad dexteram,’ &c.
1961 f. ‘He that is true shall never rue,’ or some such jingle. Cp. Shaksp. K. John, v. 7,
2000. laste, pret. ‘lasted’: cp. Prol. 672, iv. 2315.
2017 ff. This seems to be suggested by a passage in the Secretum Secretorum. ‘Reges sunt quattuor. Rex largus subditis et largus sibi, Rex auarus subditis et auarus sibi, Rex auarus sibi et largus subditis, Rex largus sibi et auarus subditis.’ This last is pronounced to be the worst, as the first is the best.
2031 ff. This refers to a passage in the Secretum Secretorum (ed. 1520, f. 8), which runs thus in the printed edition: ‘Que fuit causa destructionis regni calculorum: vnde quia superfluitas expensarum superat redditus ciuitatum, et sic deficientibus redditibus et expensis reges extenderunt manus suas ad res et redditus aliorum. Subditi ergo propter iniuriam clamauerunt ad deum excelsum gloriosum, qui immittens ventum calidum afflixit eos vehementer, et insurrexit populus contra eos et nomina eorum penitus de terra deleuerunt.’
This is obviously corrupt, and it is evident that ‘calculorum’ stands for a proper name, which Gower read ‘Caldeorum,’ as it is in MS. Laud 708. Other Bodleian MSS. to which I have referred give ‘Saldeorum’ (Bodley 181), ‘cangulorum’ (Add. C. 12), ‘singulorum ’ (Laud 645), ‘Anglorum’ (Digby 170). ‘Nonne’ is the reading of the MSS. for ‘vnde,’ and it seems that ‘Que fuit’ &c. is also a question.
2039. So in the Secretum Secretorum (shortly before the passage quoted above), ‘Debes igitur dona dare iuxta posse tuum cum mensura, hominibus indigentibus atque dignis.’
2050. of ken, here apparently ‘of quality.’
2061 ff. The basis of this story is to be found in Seneca, De Beneficiis, v. 24, ‘Causam dicebat apud divum Iulium ex veteranis quidam,’ &c., but there is no question there of an advocate; the veteran simply gains his case by recalling his personal services. The story appears in a form more like that of Gower in the Gesta Romanorum, 87 (ed. Oesterley), but the name Julius is not there mentioned, only ‘Quidam imperator.’ It may be observed also in general, that[Pg 529] though many stories are common to the Gesta Romanorum and the Confessio Amantis, there is no instance in which Gower can be proved to have used the Gesta Romanorum as his authority. Indeed the tales are there so meagrely and badly told for the most part, that there would be little temptation to turn to it if any other book were available.
Such references as ‘dicitur in gestis Romanorum’ are not to this book but to Roman History.
Hoccleve tells this story much as we have it here, in his Regement of Princes, 3270 ff., e. g.
2115 ff. This anecdote is perhaps taken from the Trésor, where it occurs more appropriately as an example of hypocritical excuses for not giving, ‘Li Maistres dit: Après te garde de malicieus engin de escondire, si comme fist le rois Antigonus, qui dist à un menestrier qui li demandoit un besant, que il demandoit plus que à lui n’aferoit; et quant il li demanda un denier, il dist que rois ne devoit pas si povrement doner. Ci ot malicieus escondit; car il li pooit bien doner un besant, porce que il estoit rois, ou un denier, porce que il estoit menestrel. Mais Alixandres le fist mieulx; car quant il dona une cité à un home, cil li dist que il estoit de trop has afaire à avoir cité; Alixandres li respondit: Je ne pren pas garde quel chose tu dois avoir, mais quel chose je doi doner’ (p. 412). This may serve as a rather favourable example of Latini’s style.
2132. is in manere: cp. l. 4344. It seems to mean that the virtue of giving depends on the measure with which it is done: cp. Praise of Peace, 53.
2139. To helpe with: cp. i. 452, 2172, ii. 283, &c.
2194. holden up his oil: cp. l. 2584, ‘To bere up oil.’ The only other instance which I can quote of this expression is from Trevisa’s translation of the Polychronicon (Rolls’ Series, vol. iii. p. 447, a reference which I owe to Dr. Murray), ‘There Alisaundre gan to boste ... and a greet deel of hem that were at the feste hilde up the kynges oyl.’ (In the Latin, magna convivantium parte assentiente.’) In all these cases it is used of flatterers, and ‘oil’ seems to stand in this phrase for ‘pride’ or ‘vainglory.’ I am disposed to think it is simply the French ‘oil,’ meaning ‘eye,’ and getting its present sense from such Biblical expressions as ‘oculi sublimium deprimentur,’ ‘oculos superborum humiliabis,’ ‘oculos sublimes, linguam mendacem’; but I can quote no examples of this meaning in French.
2217 ff. This story is based originally on an anecdote told by Valerius Maximus: ‘Idem Syracusis, cum holera ei lavanti Aristippus dixisset, Si Dionysium adulari velles, ista non esses, Immo, inquit, si tu ista[Pg 530] esse velles, non adularere Dionysium’ (Mem. iv. 3). It has been repeated often in a short form.
2268. the worldes crok, that is, the crooked way of the world. See the quotations in the New Engl. Dictionary under ‘crook,’ 12.
2279. joutes: see Godefroy’s Dictionary, where an instance is quoted of the use of this word in a French version of this very story.
2302. F punctuates after ‘pyke,’ and no doubt rightly so. The word ‘trewely’ corresponds to the Latin ‘certe’ in the margin above.
2355 ff. The Roman Triumph as here related was a commonplace of preachers and moralists, cp. Bromyard, Summa Praedicantium, T. v. 36, ‘Triumphus enim secundum Isidorum dicitur a tribus: quia triumphator Romanus cum victoria versus civitatem veniens tres honores habere debuit,’ &c. So l. 2366, ‘Of treble honour he was certein.’ It is also in the Gesta Romanorum, 30 (ed. Oesterley), but from neither of these could Gower have got his ‘Notheos’ (for Γνῶθι σεαυτόν).
2416 ff. This custom is spoken of in Hoccleve’s Regement of Princes with a marginal reference to the Vita Iohannis Eleemosynarii, where it is in fact mentioned (Migne, Patrol., vol. 73, p. 354).
2527 ff. From 1 Kings xxii. It will be seen that the story is told rather freely as regards order of events, as if from memory.
2531 (margin). organizate, used in a musical sense.
2553. Godelie: the person meant is Athaliah.
2584. bere up oil: see note on l. 2194.
2660. astraied. See New Engl. Dict., under ‘astray,’ verb and adv.
2698 (margin). No manuscript here gives the reading ‘regiminis,’ so far as I know; but it is required by the sense, and the reading ‘regis’ might easily arise from the abbreviation of ‘regiminis,’ as we find it in some MSS. at l. 3106 (margin). Note that S is defective here, and J, Ad, K omit the Latin margin. Δ attempts an emendation.
2726 f. lete Of wrong to don, i. e. ‘abstain from doing wrong.’
2765 ff. From Godfrey of Viterbo (in Monum. Germ. Hist. xxii. p. 169), ‘Quando voluit rectores dare provinciis ... nomina eorum examinabat in populo, dicens: Si quis habet crimen contra eos, dicat et probet,’ &c. This passage is not contained in the earlier redactions of the Pantheon, and consequently we may conclude that Gower’s copy was one which contained the later additions: cp. notes on 4181 ff. and viii. 271 ff.
2771. his name, that is, his reputation: cp. 2774.
2780. stod ... upon, ‘rested upon,’ ‘was guided by.’
2783 ff. The saying by which this story is characterized, ‘malle locupletibus imperare quam ipsum fieri locupletem,’ is more properly attributed to M’. Curius Dentatus (Valerius Maximus, Mem. iv. 3. 5): but Fabricius also rejected gifts sent him by the Samnites.
2810. bothe: apparently both the men and their possessions.
2833 ff. This is probably Conrad II, of whom Godfrey of Viterbo says ‘nulli violatori pacis parcebat.’
2845 ff. Originally taken from Valerius Maximus, who tells it,[Pg 531] however, with reference to Charondas, the supposed legislator of Thurii (Mem. vi. 5).
2864. sete: apparently a strong past participle formed from ‘sette’ by confusion with ‘sitte ‘: cp. ‘upsete’ rhyming with ‘misgete,’ viii. 244.
2883. of dawe: equivalent to ‘of this lif,’ iv. 3414.
2889 ff. This is a story which we find very often repeated (originally from Herodotus), e. g. Valerius Maximus, Mem. vi. 3, Gesta Romanorum, 29 (without mention of Cambyses by name), Hoccleve’s Regement of Princes, &c. In Δ we find added to the marginal Latin,
It would seem that the last line should stand as the second.
2902. Avise him, ‘Let him consider.’
flitte, ‘turn aside,’ cp. iv. 214; but also intransitive, v. 7076.
2917 ff. Another often repeated story. The Gesta Romanorum has it (169) with a reference to Trogus Pompeius (that is Justin, Epit. iii. 3). Gower makes the city Athens instead of Sparta (cp. 3089), and the god Mercury instead of Apollo.
3054 ff. This list of legislators is from the Trésor, p. 24, but the text which our author used seems to have been corrupt. The passage runs thus in the printed edition: ‘Moyses fu li premiers qui bailla la loi as Hebreus; et li rois Foroneus fu li premiers qui la bailla as Grezois; Mercures as Egypciens, et Solon à cels de Athenes; Ligurgus as Troyens; Numa Pompilius, qui regna après Romulus en Rome, et puis ses filz, bailla et fist lois as Romains premierement,’ &c. If we suppose ‘Solon’ to have been omitted in the MS., the passage might read (with changes of punctuation) nearly as we have it in Gower.
3092. on the beste Above alle other: cp. iv. 2606, &c.
3137 ff. Cp. Mirour de l’Omme, 13921, and see also ii. 3204 ff. (margin).
3144. Troian: so given in all MSS. for ‘Traian.’ So also in the Mirour, 22168, and in Godfrey of Viterbo, Spec. Reg. ii. 14 (Mon. Germ. Hist. xxii. p. 74).
3181 ff. Valerius Maximus, Mem. v. 6: but he does not mention the Dorians as the enemy against whom Codrus fought. However, the story was a common one: cp. Gesta Romanorum, 41.
3201. lemes: cp. Chaucer, Cant. Tales, A 3886.
3149* f. The reference is to the Epistle of St. James ii. 13, ‘Iudicium enim sine misericordia illi qui non fecit misericordiam.’
3157*. That is, ‘Blessed are the merciful, for they shall obtain mercy.’
3161* f. Cp. Mirour de l’Omme, 13918 ff., where the same is quoted.
3163* ff. Quoted also in the Mirour, 13925 ff.,and there also attributed to Tullius, but I cannot give the reference.
[Pg 532]
3210. drawe: the change to subjunctive marks this sentence as really conditional.
3215 ff. Valerius Maximus, Mem. v. 1. 9.
3217. in jeupartie, i. e. equally balanced, the result uncertain.
3267 ff. Justinian II is described by Gibbon as a cruel tyrant, whose deposition by Leontius was fully deserved, and who, when restored by the help of Terbelis, took a ferocious vengeance on his opponents: ‘during the six years of his new reign, he considered the axe, the cord, and the rack as the only instruments of royalty.’ Nothing apparently could be less appropriate than the epithet ‘pietous,’ which Gower bestows upon him.
3295 ff. This again was a very common story: cp. Gesta Romanorum, 48 (ed. Oesterley). Hoccleve tells it with a reference to Orosius, Regement of Princes, 3004 ff. Gower probably had it from Godfrey of Viterbo, Pantheon, p. 181 (ed. 1584), where Berillus is given for Perillus, as in our text. He takes ‘Phalaris Siculus’ as the tyrant’s name, and shortens it to Siculus.
3302. I take the preceding three lines as a parenthesis, and this as following l. 3298.
3341. ‘Dionys’ is a mistake for Diomede, or rather Diomedes is confused with the tyrant Dionysius.
3355 ff. Cp. Ovid, Metam. i. 221 ff.
3359. With othre men, i. e. ‘by other men’: cp. viii. 2553.
3387 ff. This characteristic of the lion is mentioned by Brunetto Latini, Trésor, p. 224.
3417 ff. This story is told much as it appears in Justin, Epit. i. 8, and Orosius, Hist. ii. 7, but the name Spertachus (Spartachus) is apparently from Peter Comestor (Migne, Patrol.. vol. 198, p. 1471), who gives this as the name of Cyrus in his boyhood. The same[Pg 533] authority may have supplied the name ‘Marsagete,’ for the histories named above call Thamyris only ‘queen of the Scythians’; but Comestor omits the details of the story.
3207* ff. The tale of the Jew and the Pagan is from the Secretum Secretorum, where it is told as a warning against trusting those who are not of our faith. The differences are mainly as follows. No names of places are mentioned in the original; the ‘pagan’ is called ‘magus orientalis,’ and he rides a mule: the Jew is without provisions, and the Magian feeds him as well as allowing him to ride: the Jew is found not dead but thrown from the mule, with a broken leg and other injuries—there is no mention of a lion except in the entreaties of the Magian, ‘noli me derelinquere in deserto, ne forte interficiar a leonibus.’ The Magian is about to leave him to die, but the Jew pleads that he has acted only in accordance with his own law, and again appeals to the Magian to show him the mercy which his religion enjoins. Finally the Magian carries him away and delivers him safely to his own people. Probably our author thought that this form of the story unduly sacrificed justice to mercy, and therefore he killed his Jew outright.
3342* ff. Note the subjunctive after ‘who (that)’ here and in ll. 3349, 3355: see note on Prol. 460.
3418. The name ‘Spertachus’ is given in full by F in the Latin summary, l. 3426 (margin). In the English text the first syllable is abbreviated in most copies, but A has ‘Spartachus’ and H₃ ‘Spertachus.’
3539. Pite feigned: cp. l. 3835.
3581. The reference should be to Juvenal, Sat. viii. 269 ff.,
Gower has here taken the point out of the quotation to a great extent, but it occurs in the Mirour, 23371 ff., in its proper form, though with the same false reference.
3627 ff. From the Book of Judges, ch. vii.
3632. For the anacoluthon cp. iv. 3201, vi. 1798, and note on i. 98.
3639. The reading of the second recension, ‘hem,’ seems clearly to be right here: ‘against those who would assail them.’
3640 ff. The meaning apparently is that each single division of the three which the enemy had was twice as large as Gideon’s whole army. The original text says nothing of the kind.
3752. per compaignie, ‘together.’
3820 ff. 1 Samuel xv.
3860 ff. 1 Kings ii.
3877. natheles, ‘moreover’: cp. 4242 and note on Prol. 39.
3884. that, for ‘to that’: cp. Prol. 122.
3891 ff. 1 Kings iii.
4011. propre, i. e. ‘in himself.’
4027 ff. 1 Kings xii.
4144. can ... mai, used in their original senses, the one implying knowledge and the other active power.
4181 ff. The person meant is Antoninus Pius, of whom his biographer Capitolinus says that he loved peace ‘eousque ut Scipionis sententiam frequentarit, qua ille dicebat, malle se unum civem servare quam mille hostes occidere’ (Hist. August. ed. 1620, p. 20). Godfrey of Viterbo, in the text given by Waitz (Mon. Germ. Hist. xxii. pp. 75, 163), regularly calls him Antonius, and probably Gower had the saying from this source. It is one of the later additions to the Pantheon: cp. note on 2765 ff.
4195. is due To Pite. This seems to mean ‘is bound by duty’ to show mercy.
4228. His trouthe plight, ‘the engagement of his faith.’ Here we have the word ‘plight’ from OE. ‘pliht,’ to be distinguished from ‘plit.’
4242. natheles: cp. l. 3877.
4245. hihe: note the definite form after the possessive genitive, as after a possessive pronoun.
[Pg 534]
4284. ‘And even if it should chance that he obtained any friendliness from her.’ For the use of ‘compainie’ cp. v. 4558.
4335. Barbarus: more properly Arbaces, but ‘Barbatus’ in the Pantheon (p. 165, ed. 1584).
4361 ff. Cp. Justin, Epit. i. 7, where however the expedient is said to have been used (as related by Herodotus) after Cyrus had put down a revolt.
4406 ff. Numbers xxv.
4408. Amalech: Balak is meant.
4464 ff. This means apparently that the later time of life will be as a dark night which is not illuminated by any sunshine of dawn; but it is not very clearly expressed.
4469 ff. 1 Kings xi.
4515. That is, ‘Ahijah the Shilonite,’ called ‘Ahias Silonites’ in the Latin version.
4559 ff. (margin). The quotation is from the Secretum Secretorum: ‘O summe rex, studeas modis omnibus custodire et retinere calorem naturalem’ (ed. 1520, f. 25 vo).
4574 f. Caracalla, son of Severus, is here meant. His name was Aurelius Antoninus, and he is called Aurelius Antonius in the Pantheon (Mon. Germ. Hist. xxii. p. 166). Caracalla is called by Orosius ‘omnibus hominibus libidine intemperantior, qui etiam novercam suam Iuliam uxorem duxerit’ (Hist. vii. 18), and this character of him is repeated in the Pantheon.
4593 ff. This story is from Ovid, Fasti, ii. 687-720. Gower’s rendering of it is remarkable for ease and simplicity of style: see especially ll. 4667-4685, 4701-4717.
4598. Neither Aruns nor Sextus is mentioned by name in Ovid, who speaks only of ‘Tarquinius iuvenis.’ Gower gives to Aruns the place of Sextus throughout this and the following story.
4623. schette, intransitive, equivalent to ‘were shut’: cp. iii. 1453.
4701 ff. The sacrifice at which this portent occurred is here brought into connexion with the capture of Gabii, a construction which is not unnaturally suggested by Ovid’s abrupt transition, l. 711.
4718 ff.
Ovid means that a message was sent to Delphi; but our author understands it differently.
4739 f. ‘Creditus offenso procubuisse pede’ (720).
4754 ff. This again is from Ovid, where it occurs as a continuation of the last story, Fasti, 721-852. Chaucer, who tells this story in the Legend of G. Women, 1680 ff., also follows Ovid, and more closely than Gower, e. g. 1761 ff., 1805 ff., 1830f.
4757. unskilfully, that is, ‘unjustly,’ without due ‘skile’ or reason.
4778 ff. ‘Non opus est verbis, credite rebus, ait’ (734).
4805 f. This is derived from a misunderstanding of Fasti, ii. 785,
[Pg 535]
Cp. l. 4911 below. Both Chaucer and Gower make the tragedy occur at Rome, though Chaucer professes to have Livy before him.
4902. ‘audentes forsve deusve iuvat.’
4937. To hire: cp. v. 5724. It means here much the same as ‘by her.’
5062. sche myhte it noght, ‘sche could not help it.’
5088 ff.
5093 ff. This latter part is added from other sources, perhaps from Livy.
5131 ff. Chaucer tells the story of Virginia as the Tale of the Doctor of Physic, professing to follow Livy, but actually taking his materials chiefly from the Roman de la Rose, 5613 ff., from which he transcribes also the reference to ‘Titus Livius.’ His story differs from that of Livy in many respects, and the changes are not at all for the better. For example, Chaucer does not mention the absence of Virginius in the camp, and he makes him kill his daughter at home and carry her head to Appius. Gower follows Livy, or some account drawn from Livy, without material alteration. It may be observed that Chaucer (following the Rom. de la Rose) uses the name ‘Apius’ alone for the judge, and ‘Claudius’ for the dependent, while Gower names them more correctly ‘Apius Claudius’ and ‘Marchus Claudius.’ On the subject generally reference may be made to Rumbaur’s dissertation, Geschichte von Appius und Virginia in der engl. Litteratur, Breslau, 1890.
5136. Livius Virginius, a mistake for ‘Lucius Virginius.’
5151. Ilicius, that is, Icilius.
5209. til that he come, ‘till he should come,’ the verb being pret. subjunctive.
5254 ff. The sentence is irregular in construction, but intelligible and vigorous: ‘but as to that command, like the hunted wild boar, who when he feels the hounds hard upon him, throws them off on both sides and goes his way, so (we may say) this knight,’ &c. The simile is due to Gower.
5261. kepte, ‘waited for.’
5307 ff. From the Book of Tobit, ch. vi-viii. The moral of the story is given by vi. 17, where Raphael says to Tobias, ‘Hi namque qui coniugium ita suscipiunt, ut Deum a se et a sua mente excludant, et suae libidini ita vacent sicut equus et mulus, quibus non est intellectus, habet potestatem daemonium super eos.’ This, however, is absent from the English version (which follows the LXX), as are also the precepts which follow, about nights to be spent in prayer by the newly married couple. The same is the case with the five precepts given to Sara by her parents, which are mentioned in the Mirour, 17701 ff.
5390. This line, written in F as follows,
is enough to show that v and u are used indifferently in this kind of position: cp. movþe: couþe, 5285 f.
5408. Do wey, ‘Have done’: see New English Dictionary, ‘do,’ 52.
[Pg 536]
LIB. VIII.
We may suppose that our author had some embarrassment as regards the subject of his eighth book. It should properly have dealt with the seventh Deadly Sin and its various branches, that is, as the Mirour de l’Omme gives them, ‘Fornicacioun,’ ‘Stupre,’ ‘Avolterie,’ ‘Incest,’ ‘Foldelit.’ Nearly all of these subjects, however, have already been treated of more or less fully, either in the fifth book, where branches of Avarice are spoken of with reference to the case of love, or in the seventh, under the head of Chastity as a point of Policy. Even the author’s commendation of Virginity, which might well have been reserved for this place, and which would have been rather less incongruous at the end than in the middle of the shrift, has already been set forth in the fifth book. There remained only Incest, and of this unpromising subject he has made the best he could, first tracing out the gradual development of the moral (or rather the ecclesiastical) law with regard to it, and then making it an excuse for the Tale of Apollonius (or Appolinus) of Tyre, which extends over the larger half of the book. The last thousand lines or so are occupied with the conclusion of the whole poem.
36. upon his grace, that is, free for him to bestow on whom he would.
44. Raphael is not named in Genesis.
48. Metodre, that is, Methodius, in whose Revelationes it is written, ‘Sciendum namque est, exeuntes Adam et Evam de Paradiso virgines fuisse,’ so that ‘Into the world’ in l. 53 must mean from Paradise into the outer world.
62 ff. This is not found in Genesis, only ‘genuitque filios et filias,’ but Methodius says that the sisters of Cain and Abel were Calmana and Debora.
110. For the hiatus cp. Mirour, 12241,
158. ne yit religion. The seduction of one who was a professed member of a religious order was usually accounted to be incest: cp. Mirour, 9085 ff. and l. 175 below.
170. ‘I keep no such booth (or stall) at the fair,’ that is, ‘I do no such trade.’
244. upsete: see Introduction, p. cxix, and cp. vii. 2864.
271 ff. Gower tells us here that he finds the story in the Pantheon. That is true, no doubt: it is told there in the peculiar kind of verse with which Godfrey of Viterbo diversified his chronicle, and a most useful text of this particular story, showing the differences of three redactions, is given by S. Singer in his Apollonius von Tyrus, Halle, 1895, pp. 153-177. There is ample evidence that Gower was acquainted with the Pantheon, but it is not the case that he followed it in this story, as has been too readily assumed. Godfrey tells the[Pg 537] tale in a much abbreviated form, and Gower unquestionably followed mainly the Latin prose narrative which was commonly current, though he thought the Pantheon, as a grave historical authority, more fit to be cited. The very first sentence, with its reference, ‘as seith the bok,’ is enough to indicate this, but a few more points may be mentioned here in which the story of the Pantheon differs from Gower and from the prose Historia Apollonii Tyrii. (1) Godfrey of Viterbo does not say what was the problem proposed by Antiochus, nor does he mention the period of thirty days. (2) He gives no details of the flight of Apollonius or of the mourning of his people, and he does not mention the incident of Taliart (or Thaliarchus). (3) The name Pentapolim is not introduced. (4) There is no mention in the Pantheon of the wooing of the daughter of Archistrates by three princes (or nobles) or of the bills which they wrote. (5) There is no mention of the nurse Lichorida being taken with Apollonius and his wife on shipboard, of the master of the ship insisting that the corpse should be thrown into the sea, or of the name of the physician, Cerimon. (6) The Pantheon says nothing of the vow of Apollonius in ll. 1301-1306. (7) The name Theophilus is not given. (8) There is no mention of the tomb of Thaise (or Tharsia) being shown to Apollonius. (9) In the Pantheon the punishment of Strangulio and Dionysia precedes the visit to Ephesus, and there is no mention of the dream which caused Apollonius to sail to Ephesus.
There are indeed some points in which Gower agrees with the Pantheon against the Historia, for example in making the princess ask for Apollonius as her teacher on the very night of the banquet instead of the next morning, and in representing that Apollonius went to his kingdom after leaving his daughter at Tharsis (cp. E. Klebs, Die Erzählung von Apollonius aus Tyrus, Berlin, 1899). Perhaps however the most marked correspondence is where Gower makes the wife of Apollonius ‘Abbesse’ of Diana’s temple (l. 1849), which is evidently from Godfrey’s line, ‘Sic apud Ephesios velut abbatissa moratur’: cp. also l. 1194 ‘warmed ofte.’ These are both among the later additions to the Pantheon, and apparently were overlooked by Singer and Klebs when they pronounced that Gower probably knew only the earlier redaction: cp. notes on vii. 2765, 4181.
The Latin prose narrative has been printed in Welseri Opera, ed. 1682, pp. 681-704, and also in the Teubner series (ed. Riese, 1871, 1893). It is a translation from a Greek original, as is sufficiently indicated by the Greek words that occur in it, and by the Greek customs which it refers to or presupposes. Gower agrees with it pretty closely, but the story is not improved in his hands. It loses, of course, the Greek characteristics of which we have spoken, and several of the incidents are related by Gower in a less effective manner than in the original. For example, in the scene near the beginning between Antiochus and Apollonius, the king asks, ‘Nosti nuptiarum conditionem?’ and the young man replies, ‘Novi et ad portam vidi,’ to which there is nothing corresponding in Gower.[Pg 538] Again, at a later stage of the story, when the three young nobles send in their proposals to the daughter of Archistrates, the original story makes her reply in a note which declares that she will marry only ‘the ship-wrecked man.’ The king innocently inquires of the three young men which of them has suffered shipwreck, and finally hands the note to Apollonius to see if he can make anything of it. This is much better managed than by Gower. On the other hand our author has done well in dispensing with the rudeness and boastfulness of Apollonius on the occasion when the king’s daughter plays the harp at the feast, and also in modifying the scenes at the brothel and excluding Athenagoras from taking part in them. The quotations given in the following notes are made from the Bodleian MS. Laud 247, a good copy of the twelfth century, which has a form of text more nearly corresponding to that which Gower used than that of any of the printed editions, and by means of which we can account for the names Thaise and Philotenne.
It can hardly be necessary to observe that the play of Pericles, Prince of Tyre, had another source besides Gower, and especially as regards its fourth and fifth acts. Marina is waylaid while going to visit the tomb of her old nurse, as in the original story, the scene of the pirates agrees more nearly with the original than with Gower, Lysimachus plays a part very like that which Gower took away from Athenagoras, and the scene between Cleon and Dionyza (iv. 4) seems to be suggested by the original. The story was current in English prose, as is well known.
386. And seileth: cp. v. 3291 and note.
395. he moste, ‘that he might,’ ‘ut sibi liceret,’ a common use of the word in older English (see examples in Bosworth and Toller’s Dictionary).
405 ff. (margin). The riddle as given in the Laud MS. is, ‘Scelere uehor. Materna carne uescor. Quero patrem meum matris mee uirum uxoris mee filiam, nec inuenio.’ Most copies have ‘fratrem meum’ for ‘patrem meum,’ but Gower agrees with the Laud MS. I do not attempt a solution of it beyond that of Apollonius, which is, ‘Quod dixisti scelere uehor, non es mentitus, ad te ipsum respice. Et quod dixisti materna carne uescor, filiam tuam intuere.’
484. the Stwes. For the spelling cp. ‘Jwes,’ v. 1713, 1808.
536. This is by no means in accordance with the original. Antiochus exclaims on hearing of the flight of Apollonius, ‘Fugere modo quidem potest, effugere autem quandoque me minime poterit,’ and at once issues an edict, ‘Quicunque mihi Apollonium contemptorem regni mei uiuum adduxerit, quinquaginta talenta auri a me dabuntur ei: qui uero caput eius mihi optulerit, talentorum c. receptor erit’ (f. 205 vo), and he causes search to be made after him both by land and sea. The change made by Gower is not a happy one, for it takes away the motive for the flight from Tarsus, where Apollonius heard of this proscription.
[Pg 539]
542 ff. In the original Apollonius meets ‘Hellanicus’ at once on landing, and is informed by him of the proscription. He makes an offer to Strangulio to sell his wheat at cost price to the citizens, if they will conceal his presence among them. The money which he receives as the price of the wheat is expended by him in public benefits to the state, and the citizens set up a statue of him standing in a two-horse chariot (biga), his right hand holding forth corn and his left foot resting upon a bushel measure.
603. ferketh, ‘conveys,’ from OE. ‘fercian’: cp. Anglo-Saxon Chron. 1009, Hī fercodon ða scipo eft to Lundenne’ (quoted in Bosworth and Toller’s Dictionary).
624. ‘But with cable and cord broken asunder ... the ship’ &c., past participle absolute, as ii. 791, viii. 1830.
640. forto mote To gete ayein. Apparently this means ‘to wish to get again,’ a meaning derived from the phrase ‘so mot I,’ &c., expressing a wish. The infinitive is very unusual. For the gerund with ‘to’ which follows it cp. ii. 510, vii. 437, where we have this construction with ‘mai,’ ‘mihte.’
679. The account in the original story is here considerably different. Gower did not understand the Greek customs. ‘Et dum cogitaret unde uite peteret auxilium, uidit puerum nudum per plateam currentem, oleo unctum, precinctum sabana, ferentem ludos iuueniles ad gymnasium pertinentes, maxima uoce dicentem: Audite ciues, audite peregrini, liberi et ingenui, gymnasium patet. Apollonius hoc audito exuens se tribunario ingreditur lauacrum, utitur liquore palladio; et dum exercentes singulos intueretur, parem sibi querit et non inuenit. Subito Arcestrates rex totius illius regionis cum turba famulorum ingressus est: dumque cum suis ad pile lusum exerceretur, uolente deo miscuit se Apollonius regi, et dum currenti sustulit pilam, subtili ueiocitate percussam ludenti regi remisit’ &c. (f. 207 vo).
The story proceeds to say that the king, pleased with the skill of Apollonius in the game of ball, accepted his services at the bath, and was rubbed down by him in a very pleasing manner. The result was an invitation to supper.
Gower agrees here with the Pantheon in making the king a spectator only.
691. Artestrathes. The name is Arcestrates in the Laud MS.
706. lefte it noght, ‘did not neglect it.’
720 f. ‘Ingressus Apollonius in triclinium, contra regem adsignato loco discubuit.’ Gower apparently sets him at the head of the second table. For ‘beginne’ cp. Cant. Tales, Prol. 52, with Skeat’s note.
767 ff. In the original all applaud the performance of the king’s daughter except Apollonius, who being asked by the king why he alone kept silence, replied, ‘Bone rex, si permittis, dicam quod sentio: filia enim tua in artem musicam incidit, nam non didicit. Denique iube mihi tradi liram, et scies quod nescit’ (f. 208 vo). Gower has toned this down to courtesy.
[Pg 540]
782. ‘ita stetit ut omnes discumbentes una cum rege non Apollonium sed Apollinem estimarent.’
866 ff. In the original this incident takes place when the king is in company with Apollonius. The king replies that his daughter has fallen ill from too much study, but he bids them each write his name and the sum of money which he is prepared to offer as dowry, and he sends the bills at once to the princess by the hand of Apollonius. She reads them, and then asks whether he is not sorry that she is going to be married. He says, ‘Immo gratulor,’ and she replies, ‘Si amares, doleres.’ Then she writes a note, saying that she wishes to have ‘the shipwrecked man’ as her husband, adding ‘Si miraris, pater, quod pudica uirgo tam inprudenter scripserim, scitote quia quod pudore indicare non potui, per ceram mandaui, que ruborem non habet.’ The king having read the note asks the young men which of them has been shipwrecked. One claims the distinction, but is promptly exposed by his companions, and the king hands the note to Apollonius, saying that he can make nothing of it. Apollonius reads and blushes, and the king asks, ‘Inuenisti naufragum?’ To which he replies discreetly, ‘Bone rex, si permittis, inueni.’ The king at last understood, and dismissed the three young men, promising to send for them when they were wanted.
901 ff. ‘cui si me non tradideris, amittis filiam tuam,’ but this is afterwards, in a personal interview.
930 ff. There is no mention of the queen in the original. The king calls his friends together and announces the marriage. The description of the wedding, &c., ll. 952-974, is due to Gower.
1003 ff. In the original story it is here announced to Apollonius that he has been elected king in succession to Antiochus; but this was regarded by our author as an unnecessary complication.
1037 ff. The details of the description are due to our author.
1054 ff. So far as the original can be understood, it seems to say that the birth of the child was brought about by the storm and that the appearance of death in the mother took place afterwards, owing to a coagulation of the blood caused by the return of fair weather.
1059-1083. This is all Gower, except 1076 f.
1089 ff. Apparently the meaning is that the sea will necessarily cast a dead body up on the shore, and therefore they must throw it out of the ship, otherwise the ship itself will be cast ashore with it. The Latin says only, ‘nauis mortuum non suffert: iube ergo corpus in pelago mitti’ (f. 211 vo).
1101. The punctuation is that of F.
1128. tak in his mynde, ‘let him take thought’: cp. v. 3573, and l. 1420 below.
1165. the wisest: cp. Introduction, p. cxi.
1184 ff. In the original it is not Cerimon himself, but a young disciple of his, who discovers the signs of life and takes measures for restoring her. She has already been laid upon the pyre, and he by[Pg 541] carefully lighting the four corners of it (cp. l. 1192) succeeds in liquefying the coagulated blood. Then he takes her in and warms her with wool steeped in hot oil.
1195. ‘began’ is singular, and the verbs ‘hete,’ ‘flacke,’ ‘bete’ are used intransitively: ‘to flacke’ means to flutter.
1219. ‘In short, they speak of nothing’: ‘as for an ende’ seems to mean the same as ‘for end’ or ‘for an end’ in later English: cp. New English Dictionary, ‘end.’
1248. This daughter is apparently an invention of Gower’s, who perhaps misread the original, ‘adhibitis amicis filiam sibi adoptauit,’ that is, he adopted her as his daughter.
1285. his In, ‘his lodging,’ in this case the house of Strangulio. Note the distinction made here by the capital letter between the substantive and the adverb: see Introduction, p. clix.
1293. whiche: note the plural, referring to Strangulio and his wife.
1295. The name here in the original is ‘Tharsia,’ given to her by her father’s suggestion from the name of the city, Tharsus, where she was left; but the Laud MS. afterwards regularly calls her Thasia.
1311 ff. This is not in accordance with the Latin prose story. He is there represented as telling Strangulio that he does not care, now that he has lost his wife, either to accept the offered kingdom or to return to his father-in-law, but intends to lead the life of a merchant. Here the expression is ‘ignotas et longinquas petens Egypti regiones.’ On the other hand the Pantheon makes him proceed to his kingdom, apparently Antioch.
1337. Philotenne: the name in the Laud MS. is ‘Philothemia,’ but it is not distinguishable in writing from Philothenna. There is much variation as to this name in other copies.
1349 ff. Much is made in the original story of the death of this nurse and of the revelation which she made to Tharsia of her real parentage. Up to this time she had supposed herself to be the daughter of Strangulio. The nurse suspected some evil, and advised Tharsia, if her supposed parents dealt ill with her, to go and take hold of the statue of her father in the market-place and appeal to the citizens for help. After her death Tharsia visited her tomb by the sea-shore every day, ‘et ibi manes parentum suorum inuocabat.’ Here Theophilus lay in wait for her by order of Dionysiades.
1374. cherles. This is the reading of the best copies of each recension: cp. ‘lyves’ for ‘livissh’ i. e. living, ‘worldes’ for ‘worldly,’ ‘dethes’ for ‘dedly,’ iii. 2657, iv. 382, &c.
1376. what sche scholde, that is, what should become of her.
1391. Scomerfare. The first part of this word must be the French ‘escumerie,’ meaning piracy: see Du Cange under ‘escumator,’ e. g. ‘des compaignons du pays de Bretaigne, qui étaient venuz d’Escumerie.’
1393. and he to go, that is, ‘and he proceeded to go,’ a kind of historic infinitive: cp. Chaucer, Troilus, ii. 1108, ‘And she to laughe,’[Pg 542] Leg. of Good Women, 653 ‘And al his folk to go.’ (In Piers Plowman, A. Prol. 33, ‘And somme murthes to make,’ quoted by Mätzner, it is more probable that ‘to make’ is dependent on ‘chosen.’) In addition to these instances we have the repeated use of ‘to ga’ in Barbour’s Bruce, e. g. viii. 251, ix. 263, which is much more probably to be explained in this way than as a compound verb. Cp. Skeat’s Chaucer, vol. vi. p. 403, with C. Stoffel’s note on Troilus, ii. 1108, which is there quoted.
1410. The Laud MS. has ‘leno leoninus nomine,’ but many copies give no name.
1420. Lei doun, ‘let him lay down’: cp. l. 1128.
1423. There is an interesting touch in the original here which would not be intelligible to Gower. When Tharsia is led into the house, the character of which she does not know, she is bidden to do reverence to a statue of Priapus which stands in the entrance hall. She asks her master whether he is a native of Lampsacus, and he explains to her that his interest in this matter is not local but professional.
1424 ff. There is much in the original about the visit of Athenagoras and of other persons, who are successively so far overcome by the tears and entreaties of Tarsia, as not only to spare her but to give her large sums of money, while at the same time they make a jest both of themselves and of one another for doing so.
1451 f. The rhyme is saved from being an identical one by the adverbial use of ‘weie’ in the second line, ‘mi weie’ being equivalent to ‘aweie.’
1513. In the original she is reproached by her husband for the deed, and this is the case in the play of Pericles also.
1518. of record, ‘of good repute.’
1534 f. Cp. Pericles, iv. 4, ‘The fairest, sweetest, best lies here,’ but the rest of the epitaph compares unfavourably with Gower’s.
1567 ff. Here we have a curious lapse on the part of our author. He represents that the king had no sooner held his parliament and celebrated the sacrifice in memory of his wife, than he began to prepare for his voyage to Tharsis. The story requires however that at least fourteen years should elapse, and this, according to the original narrative, has been spent by Apollonius in travelling about as a merchant, a matter of which Gower says nothing. Probably the Pantheon, which is not very clear on the matter, is responsible for the oversight.
1587. ‘For she is continually changing with regard to him.’
1617. besihe, ‘attended to.’ The use of this verb was not very common in Gower’s time except in the participle ‘beseie,’ ‘besein.’ The verb means (1) look, see, (2) look to, attend to, (3) provide, arrange: hence the participle is quite naturally used in the sense of ‘furnished,’ ‘provided,’ and we have ‘unbesein of,’ l. 153, for ‘unprovided with.’ It is usually explained by reference to its first sense, as having regard necessarily to appearance. ‘Appearing in respect of[Pg 543] dress, &c.,’ ‘Appearing as to accomplishments, furnished’ (so New English Dictionary), but it is more natural to take these meanings of the participle as from senses (2) (3) of the verb. It is doubtful whether even the phrase ‘well besein’ used of personal appearance means anything but ‘well furnished.’
1636. fordrive, ‘driven about’ by storms, actually and metaphorically.
1670 ff. Her song is given in the original; it is rather pretty, but very much corrupted in the manuscripts. It begins thus,
1681 ff. Several of her riddles are given in the original story and he succeeds in answering them all at once. One is this,
The answer is ‘Nauis.’
She finally falls on his neck and embraces him, upon which he kicks her severely. She begins to lament, and incidentally lets him know her story. The suggestion contained in ll. 1702 ff., of the mysterious influence of kinship, is Gower’s own, and we find the same idea in the tale of Constance, ii. 1381 f.,
1830. ‘And all other business having been left’: cp. ii. 791.
1890. With topseilcole: cp. v. 3119,
The word ‘topseilcole’ (written as one word in the best copies of each recension) does not seem to occur except in these two passages. It is evidently a technical term of the sea, and in both these passages it is used in connexion with a favourable wind. Morley quotes from Godefroy a use of the word ‘cole’ in French in a nautical sense, ‘Se mistrent en barges et alerent aux salandres, et en prisrent les xvii, et l’une eschapa, qui estoit a la cole.’ Unfortunately, however, it is uncertain what this means. The vessels in question were in port when they were attacked, and therefore ‘a la cole’ might reasonably mean with sails (or topsails) set, and so ready to start. A topsail breeze would be one which was fairly strong, but not too strong to allow of sailing under topsails, and this is rather the idea suggested by the two passages in Gower.
It should be noted that in F and in some other MSS. there is a stop after the word ‘topseilcole.’
1948. forto honge and drawe: the verbs are transitive, ‘that men should hang and draw them’ (i. e. pluck out their bowels).
[Pg 544]
1983. This must mean apparently ‘They had no need to take in a reef.’ The use of ‘slake’ with this meaning does not seem quite appropriate, but a sail or part of a sail is slackened in a certain sense when it is taken in, seeing that it is no longer subject to the pressure of the wind.
2055. leng the lasse: cp. iii. 71, ‘the leng the ferre.’ This form of the comparative is usual in such phrases, as Chaucer, Cant. Tales, A 3872, ‘That ilke fruit is ever leng the wers,’ and perhaps also E 687, F 404, Compl. unto Pite, 95, where the MSS. gives ‘lenger.’ The form ‘leng’ is the original comparative adverb of ‘long.’
2077. toward Venus: cp. v. 6757. Here it means ‘on the side of Venus.’
2095. sett, imperative, like ‘set case,’ i. e. ‘suppose that.’ The reading ‘sith’ is certainly wrong.
2113. his oghne dom. The word ‘dom’ is used here in special reference to ‘kingdom’ in the line above. ‘Every man has a royal rule to exercise, that is the rule over himself.’
2124 f. ‘When he has not kept possession for himself of his own heart.’
2165. And felt it: we have here the elision-apocope in the case of a preterite subjunctive.
2194. hath nothing set therby, ‘accounted it as nothing.’
2198. withholde, ‘kept’ (in service).
2212 f. Cp. iii. 298, Vox Clam. ii. 1.
2217 ff. This ‘Supplication’ is a finished and successful composition in its way, and it may make us desire that our author had written more of the same kind. The poem In Praise of Peace, which is written in the same metre and stanza, is too much on a political subject to give scope for poetical fancy. The nearest parallel in style is to be found in some of the author’s French Balades.
2245. Whom nedeth help, ‘He to whom help is needful’: cp. Prol. 800, i. 2446.
2253 ff. Cp. vi. 330 ff.
2259 ff. Cp. Balades, xx.
2265. Danger: see note on i. 2443.
2288. Cp. i. 143 ff.
2312. a Mile: cp. iv. 689. It means apparently the time that it takes to go a mile: cp. Chaucer, Astrol. i. 16, ‘five of these degres maken a milewey and thre mileweie maken an houre.’
2319. a game, for ‘agame’: cp. Chaucer, Troilus, iii. 636, 648. More usually ‘in game,’ as l. 2871.
2341. fulofte hath pleigned: as for example in the Planctus Naturae of Alanus de Insulis.
2365. ‘And I will consider the matter’: practically equivalent to a refusal of the petition, as in the form ‘Le Roy s’avisera.’
2367. is noght to sieke, ‘is not wanting’: cp. i. 924, ii. 44, &c.
2378. ‘In no security, but as men draw the chances of Ragman.’[Pg 545] To understand this it is necessary to refer to compositions such as we find in the Bodleian MSS., Fairfax 16, and Bodley 638, under the name of ‘Ragman (or Ragmans) Rolle.’ The particular specimen contained in these MSS. begins thus:
After two more stanzas about the uncertainty of Fortune and the chances of drawing well or ill, there follows a disconnected series of twenty-two more, each giving a description of the personal appearance and character of a woman, in some cases complimentary and in others very much the reverse, usually in the form of an address to the lady herself, e. g.
Apparently these stanzas are to be drawn for and then read out in order as they come, for the game ends with the last,
Evidently the same kind of game might be played by men with a view to their mistresses. It is much the same thing as the ‘Chaunces of the Dyse,’ where each stanza is connected with a certain throw made with three dice: cp. note on iv. 2792. The name ‘Ragman Rolle’ seems to be due to the disconnected character of the composition.
2407. olde grisel: cp. Chaucer, To Scogan, 35: ‘grisel’ means grey horse.
2415. upon the fet, that is, when the time comes for action. The rhyme with ‘retret’ shows that this is not the plural of ‘fot’: moreover, that is elsewhere regularly spelt ‘feet’ by Gower.
2428. sitte for ‘sit’: cp. Introduction, p. cxiv.
2435. torned into was: the verb used as a substantive, cp. vi. 923.
2450 ff. The situation here has some resemblance to that in the Prologue of the Legend of Good Women, where the author has a vision of the god of Love coming to him in a meadow, as he lies worshipping the daisy, accompanied by queen Alcestis, and followed first by the nineteen ladies of the Legend, and then by a vast multitude of other[Pg 546] women who had been true in love. The differences, however, are considerable. Here we have Venus and Cupid, the latter armed with a bow and blind (whereas Chaucer gives him two fiery darts and his eyesight), with two companies of lovers, both men and women, marshalled by Youth and Eld as leaders; and the colloquy with the poet has for its result to dismiss him with wounds healed from Love’s service, as one who has earned his discharge, while in the case of Chaucer it is a question of imposing penance for transgressions in the past and of enlisting him for the future as the servant of Love. The conception of the god of Love appearing with a company of true lovers in attendance may be regarded as the common property of the poets of the time, and so also was the controversy between the flower and the leaf (l. 2468), which Chaucer introduces as a thing familiar already to his readers. If our author had any particular model before him, it may quite as well have been the description in Froissart’s Paradys d’Amours (ed. Scheler, i. 29 f.):
and she proceeds to enumerate the rest, including Tristram and Yseult, Percival, Galehaus, Meliador and Gawain, Helen, Hero, Polyxena, and Medea with Jason.
I do not doubt that Gower may have seen the Legend of Good Women, but it was not much his practice to borrow from contemporary poets of his own country, however free he might make with the literature of former times or of foreign lands.
2461. who was who: cp. vii. 2001.
2468. Cp. Chaucer, Leg. of G. Women, 72, 188, &c.
2470. the newe guise of Beawme, that is, the new fashions of dress, &c., introduced from Bohemia by the marriage of Richard II in 1382.
2500 f. which was believed With bele Ysolde, ‘who was accepted as a lover by Belle Isolde.’ Apparently ‘believed’ is here used in the primary sense of the verb, from which we have ‘lief.’ For the use of ‘with’ cp. l. 2553. We may note here that the spelling ‘believe’ is regular in Gower, ‘ie’ representing ‘̄ẹ.’
[Pg 547]
2502. Galahot, i. e. Galahalt, called by Mallory ‘the haut prince.’
2504 ff. It may be noted that several of the lovers in the company of Youth are impenitent in their former faithlessness, as Jason, Hercules and Theseus, while Medea, Deianira and Ariadne are left to complain by themselves. Troilus has recovered Cressida, if only for a time. It is hard to say why Pyramus failed of Thisbe’s company, unless indeed she were unable to pardon his lateness (cp. 2582).
2515 ff. Cp. v. 7213 ff.
2553. with Enee: cp. vii. 3359 and l. 2501.
2573 ff. It is likely enough that this idea of Cleopatra’s death may have been a reminiscence of the Legend of Good Women, 696 ff. Chaucer apparently got it from some such account as that quoted by Vincent of Beauvais from Hugh of Fleury, ‘in mausoleum odoribus refertum iuxta suum se collocavit Antonium. Deinde admotis sibi serpentibus morte sopita est.’ From this to the idea of a grave full of serpents would not be a difficult step.
2582. Wo worthe: cp. l. 1334.
2663. I take ‘lay’ to mean ‘law,’ i. e. the arrangement of his company.
2687. Cp. iv. 2314.
2705 ff. An allusion to some such story as we have in the ‘Lay d’Aristote’ (Méon et Barbazan, iii. p. 96).
2713. The punctuation follows F.
2714 ff. This refers to the well-known story of Virgil and the daughter of the Emperor, who left him suspended in a box from her window.
2718. Sortes. It is impossible that this can be for ‘Socrates,’ with whose name Gower was quite well acquainted. Perhaps it stands for the well-known ‘Sortes Sanctorum’ (Virgilianae, &c.), personified here as a magician, and even figuring, in company with Virgil and the rest, as an elderly lover.
2799. Cp. i. 143 ff.
2823. syhe, subj., ‘should see.’
2828. deface: apparently intransitive, ‘suffer defacement’: cp. iv. 2844.
2833. Outwith, ‘outwardly’: so ‘inwith’ often for ‘within,’ ‘inwardly.’ Dr. Murray refers me to Orm. i. 165, ‘utenn wiþþ,’ and Hampole, Prick of Conscience, 6669, ‘outwith.’ The best MSS. have a stop after ‘Outwith.’
2904. A Peire of Bedes: the usual expression for a rosary: cp. Cant. Tales, Prol. 158 f.,
2926 f. That is the Speculum Hominis and the Vox Clamantis.
2931. pernable. The best MSS. have this, and it is obviously suitable to the sense: ‘Do not pursue when the game cannot be caught.’ From ‘prendre’ Gower uses ‘pernons,’ ‘pernetz,’ &c., in the Mirour.
[Pg 548]
2938. At this point begins a new hand in F, and for the rest of this leaf (f. 184) the text is written over an erasure (ll. 2938-2966). A note is written opposite l. 2938 for the guidance of the scribe, ‘now haue &c.’ It may be noted that l. 2940 has a coloured initial A as for the beginning of a paragraph, and this apparently belongs to the original writing, whereas in the first recension MSS. the paragraph begins at l. 2941. The next leaf (f. 185) is a substituted one, and the text is written still in the same hand.
The orthography of the new hand, in which ll. 2938-3146 are written, differs in some respects from the standard spelling which we have in the rest of the manuscript. The chief points of difference are as follows:
(1) -id (-yd) termination almost always in the past participle, as enclosid, turnyd, bewhapid, blessid (but sterred), iþ frequently in the 3rd pers. sing. of verbs, belongiþ, seruiþ, causiþ (but secheþ, suieþ), and -in (-yn) in 3rd pers. pl., as takyn, sechin, hierin, schuldyn (also to lokyn). (2) -is (-ys) in the genit. sing, and in the plural of substantives, as londis, mannys, bedis, lawis, wordis (but þinges, myghtes). (3) -ir (-yr) termination, as aftir, ouyr, wondir (but siker). (4)y for i (I) in many cases, especially as the pronoun of the first person (once I), also ys (sometimes), hym, wiþynne. (5) gh for h in such words as sigh, sighte, myghte, knyghthode. (6) ou for o in nought, brought, þoughte, &c. (7) consonants doubled in vppon and vowels in maad (also mad), book, goon. (8) separation of words, as in to, un to, hym self, þer fore, þer vpon, wher of, wiþ outen.
It may be observed that something of the same tendency is observable at this point in the Stafford MS., but the differences appear in a much less marked manner, and chiefly in the terminations -id, -iþ, -is, -ir. S does not give y for I, ys for is, nor myghte, sigh, nought, oughte, vppon, þer fore, &c.
2974 (margin). orat pro statu regni. This marks exactly the stage reached in the second of the three versions which we have of Gower’s account of his own works (p. 480,) ‘vbi pro statu regni compositor deuocius exorat.’ The first completely excuses and the third utterly condemns the king, but the second makes no mention of him either[Pg 549] for praise or blame, and that is the line taken in this form of the epilogue.
3012. maintenue, that is, ‘maintenance’ of quarrels by the lords on behalf of their followers: cp. Mirour, 23732 ff., where the same subject is dealt with.
3081. beth: see Introd. p. cxiv: but it is the reading of F only.
3114. curiosite, ‘artful workmanship’: cp. Chaucer, Compleinte of Venus, 81.
3147. Here, at the beginning of f. 186, the hand in F changes again and the rest of the manuscript, including the Traitié, the Latin poems and the author’s account of his books, is written in the hand which we have in the first leaf of the Prologue.
2955*. his testament of love. There is no reason to suppose that this is a reference to any particular work which Gower may have known that Chaucer had in hand. It may be a general suggestion that Chaucer should before his death compose some further work on love, which should serve as his last testimony (or last will and testament) on the subject, as the shrift of the present poem was our author’s leave-taking. To assume that the poem referred to must be the Legend of Good Women, and to argue from this that the Confessio Amantis was written before the Legend was given to the public, would be very rash. It is not likely that Usk’s Testament of Love was known to Gower when he wrote this.
2991*. This quality of mercy, for which Richard is especially praised, seems to have been precisely the point in which he was afterwards most found wanting by our author, so that he finally earns the title of ‘crudelissimus rex.’ Matters had not gone so far as this when the second form of epilogue was substituted, in which these praises were simply omitted. Gower was then (in the fourteenth year of the reign) in a state of suspended judgement, expressed by the ‘orat pro statu regni’ of 2974 (margin). The subsequent events, and especially the treatment of the duke of Gloucester and his friends, finally decided his opinions and his allegiance, as we may see in the Cronica Tripertita.
3054* ff. See Prol. 83* ff.
3102*. no contretaile, ‘no retribution’ afterwards: cp. Traitié, vii. 3, ‘De son mesfait porta le contretaille.’
3104*. That is, it tends rather to set us free from evil consequences than to bring them upon us.
Explicit, 5 f. The following copies of the first recension contain these last two lines, XERB₂Cath. Of the rest MH₁YGODAr.Ash. are imperfect at the end, N₂ omits the Explicit altogether, and I have no note as regards this point about Ad₂P₁Q. Of the seven which I note as having the ‘Explicit’ in four lines only, three are of the revised and four of the unrevised group. All copies of the second and third recensions have the last two lines, except of course those that are imperfect here.
Quam cinxere freta, &c. The ‘philosopher’ who was the author of this epistle is no doubt responsible also for the lines ‘Eneidos, Bucolis,’ &c. (printed in the Roxb. ed. of the Vox Clamantis, p. 427), in which our author is compared to Virgil, the chief difference being that whereas Virgil had achieved fame in one language only, Gower had distinguished himself in three. The writer in that case also is ‘quidam philosophus’ (not ‘quidam Philippus,’ as he is called in the printed[Pg 550] copy), and I suspect that he was the ‘philosophical Strode’ who is coupled with Gower in the dedication of Troilus.
3. ‘tibi’ belongs to the next line, ‘siue satirus Poeta’ being taken together.
Quia vnusquisque, &c. The form here given is found in no manuscript of the Confessio Amantis except F and H₂ (copied from F), though some other third recension copies, as W and K, may probably have contained it. We have it, however, also in two manuscripts of the Vox Clamantis, the All Souls copy and that in the Hunterian Library at Glasgow.
It should be noted that whereas the first recension manuscripts regularly contain the Latin account of the author’s three books in immediate connexion with the Confessio Amantis, in the second recension it is made to follow the Traitié, and SΔ, which do not contain the Traitié, omit this also, while in F it comes later still, following the Latin Carmen de multiplici viciorum pestilencia. Thus the form which we have in F must be regarded as later than the accompanying text of the Confessio Amantis, from which it is separated in the MS. both by position and handwriting, and the words ‘ab alto corruens in foueam quam fecit finaliter proiectus est’ seem to indicate that it was written after the deposition of Richard II.
11 f. ‘Speculum hominis’ in all copies of the first recension. ‘Speculum meditantis’ over an erasure in the Glasgow MS. of the Vox Clamantis.
25 ff. Note the omission here (of nine words which are necessary to the sense) in every first recension copy except J. Similarly below all except J have ‘finem’ for ‘sentencie,’ obviously from a mistaken reading of a contraction (‘ſiē’). These must be original errors, only removed by later revision, the first no doubt due to dropping a line.
IN PRAISE OF PEACE.
The text of this poem is taken from the manuscript at Trentham Hall belonging to the Duke of Sutherland, which contains also the Cinkante Balades. Of this book a full description has been given in the Introduction to Gower’s French Works, pp. lxxix ff. The present poem is the first piece in the book (ff. 5-10 vo), and is written in the same hand as the Balades and Traitié, a hand which resembles that which appears in ff. 184, 185 of the Fairfax MS., though I should hesitate to say positively that it is the same. Evidently, however, the manuscript is contemporary with the author, and it gives us an excellent text of the poem. The date of its composition is doubtless the first year of king Henry IV, for the manuscript which contains it ends with some Latin lines (added in a different hand), in which the author[Pg 551] speaks of himself as having become blind in the first year of king Henry IV and having entirely ceased to write in consequence of this.
As a composition it is not without some merit. The style is dignified, and the author handles his verse in a craftsmanlike manner, combining a straightforward simplicity of language with a smooth flow of metre and a well-balanced stanza, the verse being preserved from monotony by variety of pause and caesura. Some stanzas are really impressive, as those which begin with ll. 99, 127, 148. The divisions of the poem, indicated in the MS. by larger coloured initials, have hitherto escaped the notice of editors.
The poem was printed first in the collected edition of Chaucer’s Works, 1532, commonly called Thynne’s edition (ff. 375 vo-378), and reprinted from this in the succeeding folio editions of Chaucer (e. g. 1561, f. 330 vo, 1598, f. 330 vo, 1602, f. 314). There was no attempt made in any of these to ascribe its authorship to Chaucer, Gower’s name being always given as the author. It has been published also by J. Wright in his Political Poems and Songs (Rolls’ Series), the text being taken from the Trentham MS., and it has been included by Prof. Skeat in his interesting collection of poems which have been printed with Chaucer’s works (Chaucerian and other Pieces, pp. 205-216).
Thynne followed a manuscript which gave a fair text, but one much inferior to that of the Trentham copy, both in material correctness and in spelling, e. g.
All the material variations of Thynne are given in the critical notes, but not his differences of spelling. Wright’s text is not to be trusted as a reproduction of the Trentham MS. He made several serious mistakes in copying from or collating it, and he has a good many trifling inaccuracies of spelling. The following are his worst errors:
l. 3 om. this 16 the for thi 71 To stere peace (following Thynne) 108 om. doth tofalle for to falle 136 than for that 173 But aftirwards 202 om. worthi 211 any for a 246 [good] seeming to imply that it is not in the MS. 263 Which heliples 278 reserved for deserved 289 man for king 292 [up] 306 begete for be gete 356 Resteined for Resceived 363 deleated for debated 382 sese for see. In addition to these rather gross blunders, he has about a hundred smaller deviations from the manuscript which he professes to follow, as, for example, 7 for to for forto (and so afterwards) 16 him self for himself (and so afterwards)[Pg 552] 19 But 27 reqwest for reqweste 39 might for myht 56 shal for schal 83 lefte for left 84 not for noght 90 charitie for charite 98 Both for Bothe 102 gone for goon nygth for nyght 110 dothe 112 I 120 Crists 155 fulfilled 172 wille 194 destruied 219 made 254 Ffirst chirche her silf 260 sick 280 life 287 made an end 319 found 355 Which 382 meschiefe and a good many more. He also omits in a very misleading manner the last lines of the rubric which follows the poem, ‘Et nunc sequitur epistola’ &c., as well as the ‘epistle’ itself, ‘Rex celi deus’; and he makes it appear that the lines ‘Henrici quarti’ &c. follow at once, whereas they are at the end of the MS. and in a different hand.
I think it worth while to specify these instances because Wright’s edition has been accepted by Prof. Skeat as an accurate reproduction of a manuscript which is not generally accessible, and if no notice were taken here of the readings given by Wright, it would still remain in doubt whether he or I represented the text more correctly. Especially in the cases where Wright has bracketed a word as not occurring in the manuscript, it might be supposed that his positive testimony was to be preferred.
Prof. Skeat has based his text on Thynne, making such alterations of spelling as seemed to him suitable, and giving the variants of Wright’s edition as those of the Trentham MS. Misled by Wright, he has accepted in his text the readings ‘reserved’ in l. 278, and ‘cese’ in l. 382.
The text given by the Trentham MS. is apparently quite free from material error, except as regards the word erased in l. 71, and the points of spelling which require correction are very few in number. The orthography is not quite in accordance with the standard spelling of the Fairfax and Stafford MSS., and in some respects resembles that of the third hand of F, on which we have commented in the note on Confessio Amantis, viii. 2938. Here however there is only a slight tendency to use i for e in weak terminations. We have distourbid 153, vndefendid: amendid 223 f., handlid 321, soeffrin 222, folwiþ 23, goddis 32, 84, mannys 237, but elsewhere almost always the usual forms, as affermed, cared, gouerned, aken, ledeþ, londes, mannes. On the other hand the -ir termination is used almost regularly, as vndir, wondir, aftir, modir (but vnder 286), and there is a tendency also to substitute i for e in other places also, as first, chirche (also ferst, cherche), wirche, dide (348), proprite, but here for hire 108, 329, cp. 254. For I (pers. pronoun) we have regularly y; gh usually for h in such words as right, myghti, knyght, light, highe, stigh, but also riht, rihtwisnesse, knyht; vppon for vpon, schulde but also scholde. In addition to these points we may note the dropping of -e several times in euer, neuer, which hardly ever occurs in the Fairfax MS., and also in heuen 79, but we have also euere, neuere, heuene. The -e of the weak preterite form is dropped before a vowel in myht 39, behight 41,[Pg 553] had 42, mad 103, 345: -e is inserted in some imperatives, as Leie 122, sette 124, Lete 129, putte 130, þenke 162, Beholde 276 (but let 158, Kep 367, 384, draugh 384). As regards the use of þ and ȝ the Trentham MS. agrees with F.
There is no title in the manuscript, and Prof. Skeat calls the poem ‘The Praise of Peace,’ a title suggested by Mr. E. W. B. Nicholson. I have adopted a modification of this, ‘To King Henry the Fourth in Praise of Peace,’ expressing also the substance of that given by Thynne.
8 ff. The threefold claim of Henry IV is given in this stanza, as in Chaucer’s well-known Envoy, but the ‘conquest’ is here represented as a divine sanction.
50. a place, ‘into place’: cp. Conf. Amantis, v. 735, ‘Hou suche goddes come aplace.’
53. in manere, ‘in due measure’: cp. Conf. Amantis, vii. 2132, 4344.
55. what aftirward betide, ‘whatever may happen afterwards.’
71. The first word of the line is erased in the manuscript, only the initial S being left, with a space for five or six letters after it. The word which is suggested in the text is perhaps as likely as any other: for the form of it cp. ‘Maintene,’ l. 385. Thynne’s reading, ‘To stere peace,’ looks like a lame attempt on the part of a copyist to fill the gap.
78 ff. Conf. Amantis, iii. 2265 ff.
89. I write regularly ‘evere’ ‘nevere’ in accordance with Gower’s practice: so 126, 127, 148, 241, 301, 350, 365.
90. alle charite. The MS. has ‘al charite,’ but the metre and the grammatical usage both require ‘alle,’ as in l. 293 and elsewhere.
94. wisemennes: cp. ‘wisemen,’ Conf. Amantis, vii. 1792.
106 ff. Cp. Conf. Amantis, iii. 2273 ff.
113. Conf. Amantis, iii. 2294 f.
115. Cp. Conf. Amantis, Prol. 444.
121. ‘Whose faith thou hast partly to guide.’
122. I correct the imperative form ‘Leie,’ and also ‘sette’ 124, ‘Lete’ 129, ‘putte’ 130, ‘thenke’ 162, ‘Beholde’ 276, as contrary to Gower’s practice and in several cases disturbing the metre.
150. Strictly speaking, we ought to have the subjunctive, ‘undirstode,’ but the rhyme will not allow.
155. So Prol. 88 f.,
157 f. ‘Peace with honour’ was a favourite thought of Gower’s, ‘pax et honor’ in the Vox Clamantis, vii. 1415.
174. ‘on earth peace, goodwill towards men.’
177 ff. ‘Peace I leave with you, my peace I give unto you.’
204. waited, ‘attended to.’
235. devised, ‘divided’: cp. Conf. Amantis, ii. 3264.
[Pg 554]
236 ff. ‘nevertheless the law stands so reasonably established by man’s wit, that they can stand firm without that’ (i. e. without the help of the Church).
266. Cp. Prol. 795, ‘The comun ryht hath no felawe,’ that is, none to take its part.
278 f. deserved To him. The reading is right. It means ‘earned by service rendered to him’: cp. Conf. Amantis, iv. 3577, ‘Thogh I no deth to the deserve.’
281 ff. For the nine worthies see Caxton’s Preface to Mallory’s Morte d’Arthur.
295 f. The question of winning a ‘chase’ at tennis is not one which is decided at once by the stroke that is made, but depends on later developments.
330 f. Cp. Conf. Amantis, vii. 3161*.
337 ff. Conf. Amantis, ii. 3187 ff.
345. at al, ‘altogether.’
354. the lieve of lothe, ‘they who were now loved but had before been hated’ (by God).
356. I read ‘weren’ for the metre. However the case may be with Chaucer, there is no instance elsewhere in Gower of elision prevented by caesura. The cases that have been quoted are all founded on misreadings.
365 f. Cp. Conf. Amantis, viii. 2988*.
379. of pes, ‘with regard to peace.’
382. see the werre, that is, ‘look to the war’: cp. ll. 137, 144, 281 ff. The reading ‘sese’ was invented by Wright.
Rex celi deus, &c. This piece is to a great extent an adaptation of the original version of Vox Clamantis, vi. cap. 18, as it stands in the Digby MS. The first eight lines are identically the same. Then follows in the Vox Clamantis,
Of the remainder, as we have it here, ll. 25 f., 31-33, 36-39, 41 f., 45-48 correspond with slight variations to lines in the Vox Clamantis version, but the arrangement of them is different.
10. Te que tuum regnum, ‘Thee and thy kingdom,’ a quite common position of ‘que’ in Gower’s Latin. So below, ll. 49, 50, 53, and often elsewhere.
35. So also Conf. Amantis, vii, after l. 1984.
[Pg 555]
The general resemblance between Gower and Chaucer in the matter of language makes a comparison of their English vocabularies almost a matter of course. Chaucer’s word-list is naturally much more extensive than Gower’s, not only on account of the superior genius of the writer, but also because of the greater extent and variety of his work, Gower’s English work being less than half of Chaucer’s in amount, and consisting of verse only, while nearly a fourth part of Chaucer’s is prose. We find, however, that Gower has more than six hundred words which are not used by Chaucer. Most of these are comparatively new formations from French or Latin, but there is also among them a fair sprinkling of old-established English words, some of which no doubt were falling into disuse. Such words are, for example: adryh, aghte, anele, arecche, areche, arere v., beȝete, bysne, eldemoder, enderday, ferke, forȝifte, forlie, forworþe, frede, ȝeme, gladschipe, goodschipe, grede (gradde), griþ, heveneriche, kingesriche, lere (= loss), lich (= corpse), metrede, miele, mone (3), mull, orf, orped, rowe v. (= dawn), sawht, skiere, spire v., spousebreche, þarmes, tome s., tote, tyh (pret.), tyt adv., wow, yhte.
Of the rest the following (among others) are words for which no authority earlier than Gower is cited in the New English Dictionary (A-I): those for which Gower is the sole authority are printed in italics.
abeche, ablaste, abord, abroche adv., accidence, agrope, altemetrie, apostazied, apparantie, approbacion, artificier, aspirement, assignement, assobre, assote v., astraied, attempte v., attitled, avant adv., avantance, babe, baldemoine, balke v., baske, bass adj. (‘base’), bedawe, bederke, befole (‘befool’), belwinge, bethrowe, bewympled, bienvenue, bombard, brothell, brygantaille, calculacion, caliphe, carte (= writing), chacable, chace (at tennis), chance v., chevance, circumference, client, coise, cokard, cokerie (‘cookery’), compense, conclave, concordable, congelacion, congruite, contempt, contourbe, courbe s. and adj., decas, deificacion, delaiement, delate (= dilate), depos s., desclos adj., desclose v., desobeie, desobeissance, dispers, distillacion, doubtif, drunkeschipe, duistre, effeminat adj., eloquent, enbrouderie (‘embroidery’), enclin, encluyed, encourtined, enfile, enheritance, ensamplerie, entendable, entendance, entendant, epitaphe, esmaie, espeir, espleit (‘exploit’), exalacion, excessif, excitacioun, excusement, expectant, faie adj., fieverous, fixacioun, flacke, folhaste, folhastif, forcacche, forge s., forstormed, forsueie, forthrere (= furtherer), froise, gaignage, gamme, genitals, godward, gule, hepe (= hook), heraldie, hovedance, injustice, interruption, intersticion, inthronize.
Of these nearly half are used in the English of the present day.
[Pg 556]
For the remainder of the alphabet I content myself with calling attention to the following, without venturing on any statement about their earlier use:
justificacion, liberal, liberalite, lien (= bond), lugge, mathematique, matrone, mechanique, mecherie, menable, mineral, moevement, multitude, oblivion, obstinacie, occupacion, original, passible, perjurie, philliberd (= filbert), piereles, pilage, pleintif adj., pointure, porte (= porthole), preparacion, presage, preserve, proclame, prophetesse, providence, purefie, raile s., recepcion, recreacion, relacion, renounce, reptil, resemblance, restauratif, revelen, riff (= reef of a sail), sale, salvage, scharnebud, scisme, sculpture, seintefic, solucion, specifie, sprantlen, spume, stacion, studious, substitucion, supplante, supporte, temprure, tenetz (= tennis), terremote, tonsure, transpose, trompette.
In matters of vocabulary my obligations are first and principally to the New English Dictionary, then to Prof. Skeat’s Chaucer Glossary, to Stratmann’s Middle Engl. Dictionary (ed. Bradley), and to Halliwell’s Dictionary of Archaisms. With reference especially to Gower I may mention the dissertation by G. Tiete (Breslau, 1889).
The following Glossary is meant to include all the words used in Gower’s English Works, with their various forms of spelling and (where necessary) of inflexion, accompanied with such references as are required for verification of the forms given and for illustration of the different uses and meanings of the words. As a rule, when a word occurs more than once, at least two references are given, but this statement does not apply to inflexional forms. If a word presents any difficulty or is used in a variety of meanings, the number of references is proportionally increased. A complete set of references is given for proper names.
The Confessio Amantis is referred to by P., i, ii, iii, &c., P. standing for the Prologue, and the Roman numerals for the successive books. PP. stands for the poem In Praise of Peace. Word-forms which are not found in the Fairfax MS., or only in the latter part of it, which is written by a different hand, are sometimes enclosed in parentheses. These are also used occasionally to indicate variation of spelling: thus dissencioun (-on) means that the word is spelt either with ‘-oun’ or ‘-on’ termination, wher(e) indicates that ‘wher’ and ‘where’ are alternative forms. In all cases where ‘y’ is used to represent ‘ȝ,’ that fact is indicated by ‘(ȝ)’ placed after the word when it occurs in its place, as beyete(ȝ)
The grammatical abbreviations are, s. substantive, a. adjective, v. verb, v.a. verb active, v.n. verb neuter, v.a.n. verb active and neuter, 3 s.pres. 3rd person singular present tense, pret. past tense, pp. past participle, def. definite form of adjective, &c.
In many cases an explanation is given of the meaning of words for the convenience of readers, but no discussion as to their meaning or origin is admitted in the Glossary.
OXFORD
PRINTED AT THE CLARENDON PRESS
BY HORACE HART, M.A.
PRINTER TO THE UNIVERSITY